In Search Of The True Guru

If"

In Search
of

Trainman i

K'wlsa du I rusidc

MiUHinikh

The Name of Paramatma (Universal Spirit) is written in the destiny of every human being from the
outset; this realisation comes through the Grace of the Lord (Universal Spirit - One of the many
names of God in the Indian Vedic tradition. Many traditional Hindu and Islamic names of God are
used in the Sikh Holy Scriptures, Sri Guru Granth Sahib (SGGS). However, the Sikh definition of God
is as in the basic precept, the Mool Mantar, at the beginning of SGGS, and no other).

Before taking birth on this earth, the human soul vows to remember the Lord's Name. Until such
time as the child is in the mother's womb it carries on with swas-swas simran (utterance of God's
Name with each breath). However, after taking birth, caught in the enticing circle of maya
(Mammon), he forgets Paramatma (the Supreme Soul). Bhai Gurdas has made it clear that
Waheguru (the Wondrous Enlightener) is the Gurmantar (Guru's mystical formula) which may be
recited by anyone regardless of caste or religion. All the wishes of one who recites this Gurmantar
are fulfilled. There are two methods for reciting Waheguru: the first is to recite the word
Waheguru and the second to repeat Waheguru with every swas (life breath). The method for
repeating Waheguru with every swas is taught by the Pan] Piaray (the Five Beloved Ones - see
Glossary). In this way, by doing swas-swas simraan in the early morning, a time comes when the
swas begin to ascend to the forehead (to thrikuti, a spot between the eye-brows) and one
experiences as follows:

"You brawling, ignorant person of low mentality, reverse your breath and turn it inward. Let your
mind be intoxicated with the stream of Ambrosial Nectar which trickles down from the furnace of
the tenth gate (see dasam duar in the Glossary)." (SGGS p. 1123)

In this state, Waheguru resides in the swas (life breath) and one is unable to speak. Waheguru
simran (recitation of Waheguru's Name) is continued automatically and subconsciously in the
mind. In this state, all thoughts stop. While simran continues, first the feet go numb and then the
rest of the body. One feels no discomfort while sitting cross-legged. Then, such is the joy of simran
that time passes unnoticed. When the end of a human being comes, Waheguru's Naam (God's
Name or Being) which resides in one's swas takes one straight to the Sachkhand (the ultimate
Reality, the Plane of Truth or the Lord's country). If a human being so desires, then he can find a
home for Naam in his mind. As in India, the string that pulls the water container from a well, cuts a
groove on the stone edge of the well; so, if a string can make its permanent mark or groove on a
stone, why can't a human being locate (Waheguru's) Naam in his hirda (inner self - see Glossary)?

Dedicated

On the tercentennial anniversary of the inauguration of the Khalsa Panth

to those who recited God's Name, shared their food (earnings) with
others, continued with the community kitchen and wielded their sword in
defence of the weak and achieved martyrdom.

CONTENTS

Need for publication in English and acknowledgements 8

A few words about this English publication 9

Message from Sardar Kesar Singh Ji Mand 11

Message from Harjinder Singh Mander 12

Comments from readers 13

The True Guru 15

Introduction by Bhai Sahib Bhai Rama Singh Ji 16

PARTI -CHILDHOOD 19

Childhood 20

A Selfish World 23

Sunt Samooh Anek Mati Kay 24

Three Impostor Saadhus (Holy Men) 25

Saadhus of the Jain Faith 27

Celibacy as a way to salvation 29

Worship of Shiv-Ling and Worship of Sayiad 30

The Five Fires 31

In Banaras, the suicidal saw in the well of salvation! 32

Donation of a cow to charity 33

Bathing the Statue of Mahadev 34

Donation of a Bed to Charity 35

Saraadh 37

Naag Panchmi - (Snake Worship) 39

The worship of Kali Maaee - (Kali Maaee: Mother or Goddess Kali) 40

The benefit of Matha Tekan 41

A scene of death 42

PART 2 - SEARCH FOR THE TRUE GURU 43

No salvation without the perfect (True) Guru 44

Journey to Indonesia 45

The reward of the Paatth of Sukhmani Sahib 47

In search of the True Guru 50

Sinners sin and suffer in agony 54

Journey to England 65

Pertakh Darshan (Experience of a Holy Sight in reality) 67

Keski - the Fifth Article of Faith 69

Sant Baba Nidhan Singh Ji 71

Sant Baba Sewa Singh Ji 72

Bhagat Puran Singh Ji 74

Bibi Balwant Kaur 75

Makindu Gurdwara, East Africa 76

Look of Divine Grace 77

Koda Bheel the Cannibal 77

Sajan Thug 77

Vali Kandhari 78

The Village of Thugs 79

Bitterness Changed to Sweetness 80

The first Raaen Subaaee in England 83

AMRIT CHHAKNA (I receive the Divine Gift of Amrit Initiation) 85

The Story of Chhaju Ram Ji 86

Yathra to Nankana Sahib 88

Amrit Prachaar 90

Bhai Jiwan Singh Ji 101

The Sewa of the Langar at Anandpur Sahib 103

Yathra to Siri Hemkunt Sahib 110

Chalda Vaheer (Amrit Parchaar) 115

Amrit Sanchaar in Singapore 116

Amrit Sanchaar in Malaysia 117

Amrit Sanchaar in America 117

Jivan Jugti 119

Charitable Acts 121

PART 3 - SEWA 123

SEWA - The Gurmatt tradition of selfless service 124

The Sewa of Sri Guru Granth Sahib Ji 128

Simran 130

Institutions of Langar and Pangat 137

Signs of a Restless Mind 138

The Fine Edge of Gursikhi 140

The Transformation 143

Elections at Gurdwaras 145

Injustice 149

The Holocaust 151

The Signs of Khalsa Raj 154

Weakness of the Panthic Leaders 160

"As The (Provocative) Arrow Struck So Was Roused The Spirit Of Righteous Anger" 161

Attacks On Harmandar Sahib Ji 162

Propagation Of Own Religion 163

Bairag (Spiritual longing) 165

Mantar (Magical Charms and Spells) 166

Gurmantar 168

People Treat Ram like a Toy! 170

Love For Animals 171

The Cycle of Birth and Death 175

The Fruit of Bribery 178

The Ignorant Person Accumulates False Wealth 179

The Cycle of Maaya 182

The Life Of Gursikhs - (The desire to do sewa) 185

Divine Power 202

The Chosen Five 203

Guru of All Religions 205

Cruelty With Truth Itself 207

The Ardaas Of Gursikhs 209

New Life 214

Prayer of the Parents 216

PART 4 - KHALSA RAJ 218

Preparations for Khalsa Raj 219

Sandalwood Tree 221

Simran of Amrit Vela 223

Few Understand the Greatness of Naam 229

The Guru Is Always With Me 234

The Gift of Gursikhi 235

Attendance at Sack Khand 236

Dependence on Another 237

Salvation of Families 238

The Second Panjab 241

Sikh Youth Camps 243

Nagar Kirtan (Local Sikh religious procession - see Glossary) 248

The Test of True Sikhs 251

In Praise of the True Name (Naam) 253

Pure Soul 254

My Memorable Raaen Subaaee 260

Gurmatt Discussion 263

My Beautiful Dream 269

The Punisher of Evil-doers: Guru Gobind Singh Ji 276

"May my family live happily" 278

Difficult Journey 279

GLOSSARY 285

A Few Words from Bhai Sukhdev Singh Ji and Bibi Amarjit Kaur 307

Need for publication in English and acknowledgements

While writing Roop Gobind ka, Raj Khalsay ka; Sikka sonay ka in Panjabi, I felt that there was a
need for an English translation for the benefit of our next generation and those who cannot read
Panjabi. Also, there were many requests for an English translation when the book was published in
Panjabi and distributed widely to the global Sikh Sangat. However, the difficulty was in finding a
Gursikh whose proficiency in English (to which western educated young Sikhs could relate)
matched his in-depth understanding of the Sikh way of life. With Guru Ji's blessing, Sardar Kesar
Singh Mand introduced me to Sardar Gurmukh Singh, retired Principal officer from the British civil
service. My prayers were answered and this project has now been completed.

I am grateful to Gursikhs from many countries who have given me much encouragement and
support to produce this English publication. I would like to thank Sardar Gurmukh Singh Ji for a
most readable, accurate and educational translation which will also help the next generation to
understand the main Gurmatt words and concepts. I also thank Sardar Kesar Singh Ji Mand for his
message and continued support and advice. I thank the following for their invaluable support in
proof reading: Master Santokh Singh Nijran, Nottingham, Bhai Onkar Singh and Bhai Kuldip Singh,
Slough, and Bhai Kamaljit Singh, Bradford. This project could not have been completed without the
most dedicated and untiring support of Bhai Sukhdev Singh Ji, Bibi Amarjit Kaur and Bibi Jagdeep
Kaur Kudhail.

The daily Ardaas of this humble servant before Waheguru Ji is to bestow the divine gift of Naam
simroon and the desire to do sewa on all.

Servant of the Sangat

Bhai Rama Singh

A few words about this English publication

There are two main aims of this English translation of Bhai Sahib Bhai Rama Singh Ji's publication
in Panjabi: Roop Gobind Ka, Raj Khalsay Ka, Sikka Sonny Ka (Identity of Gobind, Raj of the Khalsa,
Coinage of Gold).

Firstly, to make this compilation of Bhai Sahib's worldly and spiritual experiences available to those
who are either not able to read Panjabi, or who find it easier to read some of the deeper Sikhi
(Sikh way of life) concepts in English. There is a wealth of guidance here, charming and readable
due to Bhai Sahib's simple narrative style. Every effort has been made in this translation to retain
that style. Whatever views one may have about the Sikh way of life, one cannot remain
unimpressed by Bhai Sahib's honesty and frankness. His message comes from the depths of his
soul, about that the reader cannot remain in any doubt. For that reason, this collation of real life
experiences of this Gursikh (Guru's Sikh) will have a lasting impact on the reader.

The second aim of this translation or, more correctly interpretation, is educational: a "Glossary" of
the key Panjabi words used in the Sikh ideology and religious tradition like sewa, Sangat, Pangat,
Naam simran, rehat, Ardaas, matha tekan etc. has been compiled and the usage of these is shown
in the text of the book. The pronunciation has been made as easy as possible, although, due to the
limitation of the 26 letters of the English alphabet, it is not possible to entirely satisfy this aspect.
Anyone should be able to pick up these words (shown in italics) and remember them in the
context of their usage. In this way, word-concepts in line with Gurmatt (Guru's teaching) can be
easily picked up and remembered. To make it easy for the young Sikh and non-Sikh readers, such
words have been briefly explained in brackets (as in this introduction) when first used, so that one
need not refer to the Glossary every time. Fewer explanations are given in the second half of the
book; hopefully, by then, the reader should know the meanings of these commonly used words.
This method of presentation may be quite unique and could prove to be a model for acquainting
the next generation with the original key Gurmatt words and concepts.

In retaining Bhai Sahib Ji's original, simple and attractive personal style, there is less concern for
rules of syntax. Bhai Sahib Ji's recitation of own experiences and Gursikh episodes are given mostly
in the original format. The notes in brackets gives further explanation and background information
where this is deemed necessary.

Sometimes, use of Gurbani or Gurmatt words is also a form of "shorthand" and it saves space. The
expression "matha tekana" is a very short way for saying, "A way of paying respect to Guru Ji. You
approach Sri Guru Granth Sahib Ji with folded hands. Then by going down on your knees; and by
balancing yourself on the palms of your hands; you bow forward and touch your forehead on the
ground. You then stand up with folded hands, bow to the Guru and move away." But if you say
"matha tekana" to a Gursikh then he or she will know immediately what is meant. Words like
kautak also need proper understanding. Gurmatt forbids the performance of miracles or magic. To
translate kautak by Guru Ji as performance of a miracle would not be appropriate, although, only
the discerning reader would know the difference between a kautak and a miracle. Therefore, the
word has not been translated, although, it has been explained in the Glossary.

There is no gender discrimination (i.e. sex discrimination) in Sikhi. So, care has been taken to use
gender neutral words like "humankind" instead of "mankind", "individual", "person" and "one" etc.

However, following the standard usage, unless we keep repeating "he or she", depending upon
the intended meaning of the sentence, "he" means "he or she".

Honesty in translation or interpretation is more important than complete agreement with all that
is translated. This translation is no exception. Spiritual experience, by its very nature, is personal.
However, it needs to be understood that the central theme of Gurbani is to control the aimless
wandering of the mind which harms both, worldly and spiritual objectives of this life. Whether
some experiences described by Bhai Sahib Ji can or cannot be explained logically or
(psychologically) is to miss the point. Gurbani says that everything is within His Will and everything
can (ultimately) be explained once His Hukam (Law or Order or Scheme of Things) is understood.
The Gursikhi (Sikh way of life) stress in this life is on continual and continuous mind-focus on
Noom, the All Pervading Presence of The Ultimate Reality, "Waheguru", the One and Only Mystical
Formula (Mantar) for a Gursikh. No power is "supernatural" and no power is greater than the All
Powerful Positive One (Ik) Creator (Oangkaar). Bhai Sahib's experiences can be of help to those
prepared to follow the Guru's spiritual path in humility. The ultimate guidance for Gursikhs will
always be that of the Guru's Own Word, Gurbani; that is Guru Gobind Singh Ji's injunction. I have
learnt much during the process of translation and while interpreting Gurbani concepts. I thank
Bhai Rama Singh Ji for this opportunity. I am also grateful to S. Kesar Singh Ji Mand for persuading
and encouraging me to undertake this sewa.

Acknowledgements: I owe my gratitude to Bhai Sukhdev Singh, Bibi Amarjit Kaur and Bibi Jagdeep
Kaur for their great effort in cross checking the draft with the Panjabi version and suggesting
improvements; to my son Inder Bir Singh for giving his views about the style and presentation;
and, to my wife Harpal Kaur for her patience and the timely cups of garam chaa while I punched
away at the PC for long hours.

This sewa has been completed is indeed a kautak (see Glossary) in view of my total lack of
experience for such a task. For this, my Ardaas (Prayer) of thanksgiving to Waheguru Ji.

Gurmukh Singh

E-mail sewauk@hotmail.com

January, 2001

Message from Sardar Kesar Singh Ji Mand

Bhai Sahib Rama Singh Ji was born in a Hindu family in 1930. However, his search for the Perfect
and True Guru (Poora Satguru) which started from a very young age, led him to the path of
Gursikhi (Gursikhi maarg).

When I first read about Bhai Rama Singh Ji's life experiences in Panjabi (Roop Gobind Ka; Raj
Khalsay Ka; Sikka Sonay Ka), it became clear to me why he was spiritually attracted to Gursikhi
(Sikh way of life). His spiritual connection with Sri Guru Gobind Singh Ji and Sikhi went back over
previous life cycles. His search was predestined. The spiritual longing for returning to the Guru's
path was already there from childhood. How he was able to return to the Guru's fold is a
spiritually moving story. Many have read Bhai Sahib Ji's life story in Panjabi and have found much
spiritual comfort and guidance as some comments quoted in this book will show.

It is the message of determined pursuance of the Guru's path and complete faith in the Guru that
is central to this life story of a Gursikh. No one who reads this book, with whatever Sikh ideological
beliefs or belonging to whichever school of thought, can remain untouched by Bhai Rama Singh Ji's
simplicity, sincerity and single minded dedication to Naam simran and Guru's service (sewa). By
making his life experiences available to the followers of the Guru's path, Bhai Sahib Ji has done a
great service: this publication is an experience based guidance for spiritual progress in this life. The
impact on the reader is that much greater seeing that Bhai Sahib Ji was born in a high caste Hindu
family and his own path was full of great hardship. Bhai Sahib Ji never wavered from his quest for
the True Guru, who then blessed him with partakh darshan (experience of divine sight).

This English translation by Sardar Gurmukh Singh Ji, with the most apt title of In Search of the True
Guru, while retaining full flavour of the original book by Bhai Rama Singh Ji, is a highly educational
work. It will benefit thousands of next generation Sikhs and many non-Sikhs. Sardar Gurmukh
Singh Ji has explained complex Gurmatt words with great clarity for the benefit of western
educated next generation Sikhs and non-Sikhs.

I recommend this unique publication to all research students of Gursikhi, the Gurus way.

Servant of the Satguru

Kesar Singh Mand (Journalist)
Hayes, Middlesex, England

Message from Harjinder Singh Mander

(Chief Editor, Panjab Times)

While I did not know much about Bhai Rama Singh Ji's life, I was aware that he had been living in
England for some years. However, never did I realise that Bhai Sahib Ji's life represented the
history of the Sikhs of UK. When I read about his thoughts and sentiments, and about his way of
life from the book written by him, I could not remain unimpressed by his unique personality.

Ordinary beings suffer from weaknesses and a lax attitude; and as I was editing the (original
Panjabi) book, I also found time for self reflection. The way Bhai Sahib has outlined the life of Sikhi
(Sikh way of life) and described the lives of Gursikhs, on reading that, an ordinary person would
certainly become impatient to adopt Sikhi. Although, it is another matter if:

A bamboo does not become fragrant even when growing next to sandalwood.
(SGGS p. 1365)

Like a rock in the middle of a river, such a mentality remains dry from the inside. Otherwise, it
cannot be that on reading this book one remains mentally unaffected and hesitates from adopting
Sikhi. It may be that to some people of a certain type of mentality, some incidents may appear to
be over stated. However, for those steeped in spiritual thought and experience, these are blissful
experiences.

The fourth part of the book is a unique and wondrous example of the outline concept of Khalsa Raj
(Sikhi concept of the ideal state). The main objective of this book is to reiterate the Guru's
teaching to the Sikhs and to link them to that teaching.

Harjinder Singh Mander
Chief Editor, Panjab Times
Derby UK.

(Original message of March, 1999, in Panjabi.)

Comments from readers

Some extracts from the many letters received by Bhai Rama Singh Ji from the readers of his book,
Roop Govind ka; Raj Khalsay ka; Sikka sonay ka. The wording in brackets is for clarification.

"After reading the book I could not stop from reproaching myself. I was compelled to think that we
are millions of miles away from our true mission. What did our Guru Ji teach us and what are we
doing? What form did the Dasmesh Pita (Tenth spiritual Father, Guru Gobind Singh Ji) bestow on
us and what form are we living in. We have forgotten all the sacrifices He made for us. Not only I,
but hundreds of thousands of Sikh youth like me have deviated from the path shown to us (by
Guru Ji). To bring these young people back to the right path, it is important that they are made
aware of the truth through the right type of preaching. By writing this book you are helping
hundreds of thousands in this world. Guidance is given about how to follow the right path and
achieve salvation. The path to Sach Khand (Waheguru's Court) is shown through the recitation of
Naam (Waheguru's Name). Whoever reads this book will at least realise own deficiencies and will
certainly make efforts to sort out (his or her) remaining life."
(From a letter in Panjabi by Narinder Singh, Spain)

"In my sorrow, I always recall this portion in your book describing the time you were supposed to
leave this world and when your soul left your body and travelled off when you asked to see Guru
Ji, you were not allowed to because there was something else you had to work on. The stories that
you have shared through your book have been truly enlightening and I enjoyed reading it."
(From a letter in English from Bibi Parveen Kaur of Singapore.)

"Baba Ji, this book about your life truly shows the right path to meet Paramatma (Supreme Soul).
Anyone who reads about your holy life will surely take Amrit and become Guru wala (follower of
the Guru i.e. Guru's Khalsa) we will distribute your books to Guru's devotees. They will get closer
to Satguru Ji after reading about your saintly life."
(Letter in Panjabi from Bhai Mohinder Singh of New Zealand)

"I read your book Roop Gobind Ka, Raj Khalsay ka; Sikka sonay ka. I gained much knowledge after
reading it and developed an interest in doing simran (recitation of Waheguru's Name). I developed
an interest in preaching Gurbani and reciting Sukhmani Sahib. I recite Sukhmani Sahib daily I was
so impressed by your book that I read it in a short time. From now I do "Waheguru, Waheguru"
simran. Please pray for me that Guru Ji bestows on me the gift of Naam simran (spontaneous
recitation of Waheguru's Name). I have been very much influenced by your book. After reading
your book one understands how to live a life of Sikhi
(Letter in Panjabi from Bhai Darshan Kumar from Ghotri (Sindh), Pakistan.)

"I was told by my wife to read this book (Roop Gobind Ka, Raj Khalsay ka; Sikka sonay ka). That it
was a very good book. Your every story fills one with wonderment and I cannot describe how
impressed I was. The first thing which impressed me was that despite belonging to a Hindu family
you have come so close to the Guru. We belong to Sikh families, yet we are so far away; this shows
clearly that your love for Paramatma (Supreme Soul) is true, for which reason you have also
experienced darshan (divine sight) of Guru Sahib Ji. After reading your book I feel that I have
wasted my whole life because it is only now that I understand"
(Letter in Panjabi from Bhai Jaswinder Singh, Jalandhar, Punjab.)

"Bhai Sahib Ji, after reading your book Roop Gobind Ko, Raj Khalsay ko; Sikka sonay ko, a soul full
of deficiencies like me has gained much. The teaching is very helpful. I do not have the intellect to
write it or describe it. Thanks to your kindness that through your book I have also seen (the
Gursikhi lives of) other Singhs. You have shown great kindness (by writing this book).
(Letter in Panjabi from Bibi Ranjit Kaur of New Zealand.)

The True Guru

Praise be to the Wearer of the plume, who destroyed ego (Guru Gobind Singh Ji).
The Lord of countless galaxies calling himself a beggar.

0 True Guru! When the Vaisakhi comes I am tearful.

1 turn my tear filled eyes towards my Lord, when will He come.
For Whose sake I am distressed, the Lord is not to be seen.

As I shed tears, who will console me now.

Praise be to the Wearer of the plume, who destroyed ego.

The Lord of countless galaxies calling himself a beggar.

My friends ask me, why are you tearful?

Only my mind knows my plight, who knows another's pain?

How shall I speak of my own deeds, how I have wasted my life?

The Lord Who gave me everything, I have not given an abode.

Praise be to the Wearer of the plume, who destroyed ego.
The Lord of countless galaxies calling himself a beggar.
Every moment, life ebbs, youth does not last.

No-one knows about tomorrow, whether tomorrow will come or not.
One day in my dream came the Lord of countless galaxies.

Prepare for Amrit (Amrit initiation into Sikhi (see Glossary for Amrit and Sikhi)), for without rehat
(Sikh discipline (see Glossary)) one cannot be called a Sikh.

Praise be to the Wearer of the plume, who destroyed ego.
The Lord of countless galaxies calling himself a beggar.
From the time I took Amrit, O True Guru I sit in your lap.

The nectar of the True Name showered upon me, I remained not conscious of self.
Recite yourself and persuade others to recite the Name, this the True Guru taught me.
Meditate on the Name with the holy congregation, break the cycle of birth and death.

Praise be to the Wearer of the plume, who destroyed ego.
The Lord of countless galaxies calling himself a beggar.

Introduction by Bhai Sahib Bhai Rama Singh Ji
Ik Onkar Satgur Prasaad

(One Universal Creator, By the Grace of the True Guru)

"The Lord Himself has stood up to resolve the affairs of the Saints; He has come to complete their
tasks." (SGGS p. 783)

This servant is grateful to the Eternal Living Light, Sri Guru Granth Sahib Ji, for granting him the
wisdom to write this book (Bhai Rama Singh Ji has referred to himself in the traditional Gursikh
way as "daas" (humble servant) instead of using the first person. However, in the remainder of this
translation, the first case is used).

In this Kalyug (see Glossary), many individuals are wandering around aimlessly. They have no
knowledge of the True Guru ("Literal translation of Puran Guru is the '"Perfect Guru". However,
unlike the word "puran" in Panjabi, "perfect" in English has the scope for subjective interpretation.
The preference here is to equate the "Perfect Guru" with the One and Only Sat Guru, the True
Guru as intended, thus avoiding any possible misinterpretation). I too suffered from such
ignorance in my youth, looking in many directions for the True Guru. I wandered through many
paths to finally reach the true path.

When the Ponj Piaray (the Five Beloved Ones - see Glossary) in the Guru's Own Image, initiated me
to the Khalsa Panth through the Amrit Sanchar ceremony, they preached that sewa (selfless
service), simran (meditative recitation of God's Name), charitable acts and humility were the
pillars of Sikhi (the Sikh way of life). This servant acted on those principles and after studying
Gurbani of Sri Guru Granth Sahib Ji, took to heart certain precious gems. For example:

From Japji Sahib:

"In the Amrit Vela, the ambrosial hours before dawn, chant the True Name, and contemplate on
His Glorious Greatness.

From Anand Sahib:

"The saintly beings and the silent sages search for the Ambrosial Nectar; this Amrit is obtained
from the Guru."

"O my eyes, the Lord has infused His Light into you; do not look upon any other than the Lord."
"O my ears, you were created only to hear the Truth."
From Sukhmani Sahib:

"Meditate, and by meditating continually, find contentment and happiness."

"One, whose eyes do not gaze upon the beauty of other women (i.e. other than own marriage
partner)." (Par tria should not be interpreted as another's woman in a proprietary sense, as is
done by some. In Sikhi, women are not chattels which can be possessed! Par in this context means
"one who is not your marriage partner" and therefore the word includes all other women who
should be treated as mothers, sisters and daughters).

"One whose heart is mercifully blessed with abiding humility, O Nanak, is liberated here, and
obtains peace hereafter."

In this way, I followed the Words of the Satguru (True Guru) Ji. Any person who follows the
teaching of Satguru Ji, will be saved from the cycle of birth and death. I had no intention of writing
a book. On one occasion Bhai Balvir Singh met me at a camp. He asked, "Bhai Sahib Ji, I would like
to know why you adopted Sikhi despite your Hindu background?" I was reluctant to say anything
but I could not help mentioning that Sri Guru Gobind Singh Ji gave me his darshan (holy sight) and
instructed me to partake of Amrit initiation and do the sewa of Amrit Sanchar (see Glossary).
Hearing this, he showed much interest and encouraged me to write about my life experiences.
That many would benefit from such a publication. In the same way Bhai Satnam Singh and Bhai
Prithipal Singh also encouraged me. I thought, that if by writing about my life others can benefit,
then an effort should be made.

Few know how exalted the life of the artist Sobha Singh was, except for what can be assessed from
his portraits of the Gurus. First he opened his heart to the Gurus and then he painted their
portraits. In the same way, first the melodious compositions form in the mind of a raagi
(professional Gurbani singer) and he sings them on the harmonium and is pleased himself; he then
conveys that enjoyment to the Sangat (Holy Congregation). The kathakar (one who preaches
Gurbani - see katha in the Glossary), first studies Gurbani and understands it and then wins the
hearts of the Sangat. A poet forms an idea before writing a poem. Then he selects the right words
and composes a poem which he recites to the Sangat and feels happy. In the same way, I had a
vision (of the Khalsa beau ideals):

"Roop Gobind Ka, Raj Khalsa Ka, Sika Sonha ka."

With Guru Ji's blessing, as I recited Waheguru's Name, I experienced thought flashes which I
started noting down.

"I do not know anything about spiritual wisdom, meditation or karma (philosophy and rituals), and
my way of life is not clean and pure." (SGGS p. 702)

Before starting this book, I prayed to the Living Light, Sri Guru Granth Sahib Ji, the Benevolent
Provider of unlimited number of qualities, to bestow upon me the effort to realise my aim. This
humble servant has experienced four kautaks (unusual happenings - see Glossary). First, a divine
message in the jungle of Hardwar; second, darshan (holy vision) of Sri Guru Gobind Singh Ji; third,
the gift of simran (recitation of God's Name) at Amrit vela (early morning - see Glossary); and
fourth, a vivid dream of Khalsa Raj. All that is written in this book is my own personal experience;
the fruit of the labour of dedicated pursuit of spiritual attainment and not something heard from
others.

"I am not celibate, nor truthful, nor scholarly. I was born foolish and ignorant into this world."
(Rehraas Sahib)

I am not a writer and there will be many shortcomings in my writing. All are liable to err for only
the Creator is perfect. A human being will always make mistakes. I apologise to the Sangat (Holy
Congregation) for any omissions. Please accept what you like in this publication, and write to me if
you do not like anything. The purpose of this book is served if any person gains from it. Even if a
single individual, on reading this book, partakes of Khanday Baatay da Amrit (i.e. undertakes Amrit

initiation - see Glossary), starts earning the credit of Naam Simran (recitation of Waheguru's Name
- see Glossary) and walks on the path to salvation, then the effort of writing this book would have
been worthwhile.

I am grateful to all those brothers and sisters who have supported in any way in producing this
publication. The names of the following need special mention: Bhai Prem Singh who produced the
cover design and the picture of Sri Harmandar Sahib; Bhai Manpreet Singh who produced the
picture conception of the underground tunnel; Bhai Sukhdev Singh and Bibi Amarjit Kaur for their
support in writing; Bhai Ram Singh Gravesend, Bhai Kesar Singh Mand, Bhai Rajinder Singh
Purewal, Bhai Harjinder Singh Mander, Jathedar Balvir Singh and Bhai Bhupinder Singh, Bhai Balkar
Singh Dhillon, Bhai Baljinder Singh and Bibi Davinder Kaur Dhand who gave me full support and
encouragement in every way.

Finally, I am extremely grateful to Sri Guru Gobind Singh Ji Maharaj (the Great King), who placed
His Benevolent Guiding Hand on my head and blessed me to accomplish this sewa (service).

Whatever the Great King inspired me to write, so I have done my best to put on paper. I have
written nothing in haomai (vanity), but if anyone does get that impression, then I seek forgiveness
in all humility.

Waheguru Ji Ka Khalsa; Waheguru Ji Ki Fateh.

"The Khalsa belongs to the Wondrous Enlightener, Who is always victorious."
Servant of the Sangot (Holy Congregation)
Bhai Rama Singh

Sardar Gurmukh Singh

Sardar Gurmukh Singh retired as a Principal officer in the British Civil Service after thirty-four years
service. He was the first sabat surat Gursikh to represent the UK abroad at official level and has
held many responsible positions. He received his Gurmatt education from his father, Giani
Harchand Singh Ji Bassian, a well known Gursikh pracharak of Malaysia. His studies aim to collate
constructive interpretation of Guru Nanak's mission in the context of contemporary issues.

PART 1 - CHILDHOOD

Childhood

In front of our house there was a platform where my father would sit and dispense homeopathic
medicine. Sometimes, visiting holy men would use the same platform to preach from the Hindu
holy books of Gita and Ramayana. The villagers would listen to the sermons with attentive
devotion. I too was very keen and used to listen with great interest.

One day I came home after playing outside and saw my mother and some other ladies washing
clothes at the local well. They would first rub soap on the wet clothes and would then beat them
with a small piece of wood (thaapi - shaped like a small cricket bat). I was curious and asked my
mother, "Why are you beating the clothes like that?"

"These clothes are very dirty, I'm beating out the dirt," mother replied and preached, "Those who
take birth on this earth but don't meditate on the God's Name, get this kind of punishment from
jamdoots (angels of death). If you don't remember God, then you too will get the same
treatment."

Hearing this I was frightened and at that very moment I started saying 'Haaray-Rama, Haaray-
Rama' (i.e. started reciting the Lord's Name). While doing this simran (recitation) I felt great joy
and calmness. I felt as if I was about to reap the fruit of the good deeds done in my past life. I was
hardly six years old then. A child's first teachers are its parents. A mother is the first person a child
learns from.

I heard a sermon from Baba Ratan Das when I was eight. He said that according to the Hindu
religion, there were 8.4 million life forms. If a person did not remember God's Name, then that
person went through the suffering of all those life forms. Once caught in that cycle of births and
deaths, it took a soul millions of years to get out of it. The life span of some life forms e.g. a crow
or a snake is quite long. There is only suffering and pain in that cycle of births and deaths and no
comfort at all.

Those ruling the world at one time must have done good deeds in their past lives. They were
reaping the reward of a good religious living, charity and pilgrimages to holy places in their past
lives. However, intoxicated with power, they then forgot God, started doing bad deeds and reaped
the punishment in hell. If a person remembers God day and night, he could achieve salvation.

These words of Baba Ram Ratan Das had much impact on me. I thought that as a reward for
reading Gita and Ramayana, I might be reborn in the family of a king in my next life; the wealth
and power could make me forget God and I could go to hell as a result. Why shouldn't I meditate
on God's Name in this life and achieve salvation? What Baba Ji meant was that we should
meditate on the Lord's Name and make this life a success; simran (recitation of the Lord's Name) is
very important.

One day, when I was about nine years old, I went to buy books from the city of Aligarh, which is
about one and a half miles from our village. Upon entering the city, I saw a cart that was
overloaded with goods. A horse with blinkers over its eyes was pulling it with great difficulty. Each
time the horse slowed down the driver would beat it with a stick. On seeing the plight of this
dumb animal, I was much saddened; the poor beast could not express its suffering and was taking
all that punishment in silence.

When I returned to the bus station after buying the books, I saw that the horse-cart on which I had
come was overcrowded like the cart I had seen earlier. Everyone had bought things from the city
and the weight had more than doubled. The cart owner seated everyone and also loaded their
luggage. He appeared to be totally unconcerned as to how the poor horse was going to pull all that
weight. Each time the horse slowed down, the driver would strike the horse with a leather whip.
The horse's back was sore with wounds but the driver kept striking on those wound so that the
horse would run faster.

Everyday, during the school recess at mid-day, I would take food to our servant who was working
in the fields. One day, I brought the food a little earlier. I saw that while ploughing the field, the
servant was hitting the oxen with a stick while swearing at them. At the end of the stick there was
a nail. When the oxen behaved stubbornly, he would prod them with the pointed end of the stick.
Feeling the pain, the oxen would move faster. I was distressed to see this; that if I did not meditate
on the Name of God, I would suffer the same fate.

In the evening, the servant left the oxen at home after giving them water. I noticed that their
backs were bleeding. Flies were sitting on the wounds and sucking blood. The oxen were
repeatedly whisking away the flies with their tails.

"How can anyone know the pain of another, if there is no compassion and sympathy within?"
(SGGS p. 793)

Even human beings do not understand each other's pain; how could these dumb animals? They
could not talk about their suffering to anyone. They had wasted the precious gift of their previous
human lives, and as a result of bad deeds, they were reborn as animals. Seeing all this I was much
saddened and tears rolled down my eyes.

My job was to put fodder before the oxen. While putting a basket of hay in front of each oxen, I
started thinking, "Despite working hard all day, all these poor oxen get to eat is chaff and a drink
of water and that only once a day!"

0 human being! God has given you countless varieties of food to eat and clothing to wear; yet, you
remember Him only when you are in distress. To be saved from such a punishment, such a
frightening and terrible condition, every human being should start doing simran (reciting God's
Name) for at least five minutes daily. With the True Guru's grace these five minutes can eventually
become five hours of meditation. One only needs to make a start. Bhagat Kabir Ji says in this salok:

"Kabir, whether it is for one ghari (a time period of 24 minutes), half a ghari, or half of that,
whatever it is, it is worthwhile to talk to (be in the company of) saintly people." (SGGS p. 1377)

When I adopted Sikhi, I beheld the holy darshan (sight; also see Glossary) of Siri Guru Granth Sahib
Ji.

While I was doing pootth (reading Gurbani with reverence) of Sri Guru Granth Sahib, the following
lines reminded me of those oxen. What Kabir Sahib Ji says in the following shabad (hymn) is true:

"With four feet, two horns and a mute mouth, how could you sing the Praises of the Lord?
Standing up and sitting down, the stick shall still fall on you, so where will you hide your head? | |

1 | | Without the Lord, you are like a stray ox; with your nose torn, and your shoulders injured, you

shall have only the straw of coarse grain to eat. | | 1 1 1 Pause | | All day long, you shall wander in
the forest, and even then, your belly will not be full. You did not follow the advice of the holy men,
and so you shall obtain the fruits of your actions. | | 2 | | Enduring pleasure and pain, drowned in
the great ocean of doubt, you shall wander in numerous reincarnations. You have lost the jewel of
human birth by forgetting God; when will you have such an opportunity again? | | 3 | | You turn on
the wheel of reincarnation, like an ox at the oil-press; the night of your life passes away without
salvation. Says Kabir, without the Name of the Lord, you shall smite your head, and repent. 1 1 4
| |" (SGGS p. 524)

In this shabad, Kabir Ji says that if one is born an animal, then how can that dumb creature recite
God's Name? It is only as a human being that one can make life a success and achieve salvation.
I was filled with grief. I thought that I should remember God, otherwise I too would suffer the
same fate as the oxen. An inner voice was telling me to meditate. The next day the oxen went
through the same ordeal. When I looked at them, I was filled with such sorrow, that after giving
food to the servant, I did not return home. Instead, I started walking towards the jungle. I found a
place in the jungle where no one could see me. There I started reciting 'Haaray- Rama', ' Haaray-
Rama'. I was feeling frightened; I took off my shirt and tied it over my eyes. While I continued
meditating, time passed and it was evening. I could hear the sound of animals and birds returning
to their homes. It was winter. A cold breeze was blowing and it was drizzling. My mind wavered,
that I should run home; however, I felt as if some mysterious force was holding me back.

Due to the cold, I did not fall asleep the whole night as I did not have any warm clothes with me.
With God's Grace I did not even realise the passage of time while meditating. I began to enjoy
reciting 'Haaray Rama, Haaray Rama'. It was dawn and I could hear the sweet chirping of the birds
waking up. As the sun rose, I started feeling very hungry. I began to realise that it was not easy to
remember God's Name. I wondered what to do; should I go home or not? If I went home, I would
get a scolding but if I didn't, I would die of hunger!

I was still sitting there until 5 o' clock in the evening. Finally, I returned home in fear. The whole
family was worried. My father was very angry and asked me, "Where have you been? We've been
looking for you since yesterday?"

I said, "Father, a voice from inside me was telling me to meditate. I felt very sad and that is why I
went to the jungle to do simran. "

Hearing this, father cooled down a bit. Mother came in. She also had been worried about me.
Father told her that I had gone to meditate at such a young age. He advised me that one should
recite God's Name in old age. In any case, what was I so frightened of that I had started meditation
at such a young age. He told me, "This time we forgive you because you have mentioned the
Name of Raam (God), but if you go away again you will be punished!"

A Selfish World

An old man lived in our village and had two sons. As time passed, he thought of sharing his
property between them. The money from the sale of his land was divided equally and given to
them. At that time I was about ten years old.

Time passed. For a while the daughters-in-law served him well. Later they started complaining,
"Sometimes he demands hot food, sometimes he falls sick or suffers from some other ailment, he
is a burden on us." He felt very sad listening to all this and realised that it was his own fault
because he had given away all his money to them. No one bothered taking care of him anymore,
thinking that there was nothing more to be gained.

One day he became very sick and came to see my father for medicine. He told my father that he
was given only left over food that was not healthy. He asked my father to give him some good
medicine so that he could get well soon.

My father gave him the medicine and also suggested a solution to his problems. He put some
stones in a clay pot and put 20 silver rupee coins on top of the stones. He told the old man, "Take
this home. After you show it to your family, return the money to me."

When the daughters-in-law saw the clay pot they asked him about its contents.

He replied, "I had some money buried in the ground, but I thought that if I died, nobody would
know about it. That's why I brought it home, so that you will know about it, and can have it after I
die."

The daughters-in-law were very happy, and thought that their father-in-law had lots of money.
They began to take good care of him. He returned the silver rupees to my father and hid the pot of
stones under his bed. In those days there were no banks and people kept their money in their
homes. The old man put two locks on the door to his room, and locked them both whenever he
went out. From then on, he started receiving good service. One daughter-in-law would say,"
Father, today I have made koroh' (a sweet dish, see also karoh prosod in the glossary) for you!"
The other one would say, "I have made rice and special curry for you!"

Before, no one would bother about washing his clothes. Now, he started receiving washed clothes
regularly. He thought how selfish the world was. Only wealth and not human beings received
respect. A person was popular, if he had money. Otherwise no one really bothered. He came to my
father and thanked him saying, "Nowadays I am looked after very well." And so time passed.

When the old man died, the family carried his body, together with his bed, out of the house. When
they got hold of the clay pot under the bed, to their surprise and dismay, all that they found in the
pot were stones!

Sunt Samooh Anek Mati Kay

(Men of God belong to many schools)

"I have seen many abodes, where groups of Sarogis, Sudhs, Sidhs, Yogis and Jains reside.
(Sarogis are a sect of Jains, Sudhs are those who remain clean, while Sidhs are those who possess
occult powers).

(I have also seen) various groups of the brave men and demons, gods who drink nectar, and other
saints, belonging to various sects.

I have noticed (religions of) different countries, but none seems to be (the religion) of (preaching
worship of) the Creator (by which the soul becomes His slave).

All these are worthless, if these men do not earn the kind Glance and Love of God and faith in
Him." (Patshahi lOTav-parsaad Sawaiyae)

One day, a saadhu (holy man) came to our village. He went about naked even in freezing cold. In
his desire to meet God, he went through austerities beyond the imagination of an ordinary person.
The villagers would take food for this saadhu, and, after placing some money in front of him, they
would bow to him. For his taste, he would eat finely ground food, but before it could reach his
stomach and be digested, he would drink a large quantity of water and vomit the water mixed
with undigested food out into an iron container. His followers would then dispose of the contents
of the container in the fields. He had control over his internal organs including bowels and
bladder, so that he had no need to relieve himself. His body was all bones and he looked quite
frightening. In Hinduism, this is believed to be one of the ways of attaining God.

"If I perform hundreds of thousands and millions of religious rituals— still, all these are not equal
to the Name of the Lord." (SGGS p. 62)

"Some go and sit in the forest realms, and do not answer any calls. Some, in the dead of winter,
break the ice and immerse themselves in freezing water. Some rub ashes on their bodies, and
never wash off their dirt. Some look hideous, with their uncut hair matted and dishevelled. They
bring dishonour to their family and ancestry. Some wander naked day and night and never sleep.
Some burn their limbs in fire, damaging and ruining themselves. Without the Name, the body is
reduced to ashes; what good is it to speak and cry then? Those who serve the True Guru, are
embellished and exalted in the Court of their Lord and Master." (SGGS p. 1284)

This saadhu also kept a vow of silence. He would not speak to anyone. I went to see him. There
was always a crowd of people around him. I thought to myself, "This is a difficult path in search of
God. How can this man meet God? He does not recite the Name of God but remains entrapped in
his own rituals. Instead of enjoying the taste of Naam (God's Name), he tastes food." I became
even more disillusioned.

At that time, I was in search of salvation. But after coming to the path of Sikhi, I realised that Guru
Nanak Dev Ji's path was the simplest of all. While being a householder, one can meditate on the
Lord.

"O Nanak, meeting the True Guru, one comes to know the Perfect Way. While laughing, playing,
dressing and eating, he is liberated." (SGGS p. 522)

Three Impostor Saadhus (Holy Men)

I was eleven when one day, my father was reading the Gita before a large congregation. Two
saadhus (holy men) came into the gathering looking for the bhagat (devotee) of Mahadev
(another name for Shiva, one of the three Hindu god-heads; the other two being Brahma
and Vishnu). They inquired if any of us had seen him. According to them, this bhagat was a
brahamgiani (at one with God) and Lord Mahadev always appeared by his side. Whatever he
uttered would come to pass. Sometimes, while meditating, he would disappear.

One of the two saadhus became very emotional and said that he could not live without the bhagat
of Mahadev. Seeing such display of emotional devotion, the villagers thought that the bhagat of
Mahadev must really be a very accomplished person and that they should help to search for him.
The two saadhus went to the neighbouring villages and repeated the same story there. All the
villagers were convinced that the bhagat of Mahadev must be nearby.

The two men set up their abode in the middle of four or five villages. They filled three large skin
bags of water and buried these in the ground. Their leader who had been missing so far, joined
them and sat in a meditative pose. The villagers were then led to believe that the bhagat of
Mahadev had appeared. People from the surrounding villages gathered at that place.

The bhagat was meditating at the time. When he opened his eyes, he announced that Lord
Mahadev told him that at that spot the rivers Ganges, Jamuna and Saraswati would meet. He then
struck a tarshul (a spear, the special head of which is symbolic of the Hindu faith) at the spot
where the three water-filled skin bags of water were buried. As the water spouted out, people
started bowing in reverence to the fake bhagat. He announced that the place was sacred. That
holy rivers Ganges, Jamuna and Saraswati had appeared there and Lord Mahadev had blessed the
place. He added that Lord Mahadev would be pleased if a temple and a sacred pool were to be
constructed there without delay. With the water of the three holy rivers, the green fields would
flourish.

But first, the villagers were told to construct a wooden platform for sitting. When the Lord was
pleased then everyone would be able to see him. The bhagat got the platform constructed in such
a way that one man could sit underneath it. At night, one of his helpers would stand guard while
the other would sit underneath the platform. The bhagat would wrap himself in a blanket and sit
on the platform. The person beneath the platform would pass a fake snake-like rubber rope to
him, which he swung around his neck making it look like a real snake. The naive people thought
that Lord Mahadev's snake had appeared.

In those days, there was no arrangement for electricity. People used lanterns or oil-lamps. The
saadhus had lit a lantern and kept the people away from the bhagat, saying that snakes came to
him. People were kept outside a large circle so that they could not look too closely. The bhagat
had hidden a small light bulb on his head (hidden in his matted hair locks) and his assistant under
the seat operated it by connecting the wires to batteries. The other assistant standing outside
would chant "Har, Har Mahadev!" and all the people gathered there would repeat after him "Har,
Har Mahadev!" People's faith in the bhagat increased. They decided that the temple and sacred
pool should be built without delay and started collecting money for this worthy project.

One day the headman of the village came to see the bhagat who said to the headman, "O
devotee! Lord Mahadev is very pleased with you and you will find five silver rupees under a stone
near a certain tree." The bhagat's helpers had already placed the money there. The headman dug
up the area and found the five rupees. He was very happy; he was impressed that the bhagat was
all-knowing and went to see him with the money he found. The bhagat asked him to donate the
money to Lord Mahadev and with the Lord's blessings, he would receive ten rupees the following
week and gold coins in the fourth week!

The headman's faith in the bhagat increased and day and night he started collecting money for the
bhagat with great enthusiasm. He even donated his wife's gold ornaments because he was
convinced that in the fourth week, he would be getting gold coins. The following week he found
ten rupees as foretold and he donated this money to the bhagat. The bhagat told him, "Lord
Mahadev is so pleased with you that wealth will not be exhausted in your family for ten
generations. Do service of the Lord (i.e. collect funds) whole-heartedly. Do not tell this to anyone
or the benefit will go to some other person."

The headman got together the most influential men in the village and started making a door to
door collection. The villagers donated willingly and gave whatever they had. Some ladies even
gave their gold ornaments. People in the villages believed that Lord Mahadev himself was present
when the bhagat's head lit up. Everybody was eager and pleased to get a darshan (holy sight) of
the bhagat for making this life a success (The main purpose of human life is to seek salvation and
the traditional belief is that darshan (holy sight) of a diety is a step towards achieving this goal).

At night, the headman would place a sack for the villagers to put their donations in. When the
people left for their homes, one of the bhagat's assistants would keep the money in a safe place.
This went on for three weeks. The water in the skin-bags placed underground, was beginning to
dry up. One night, the fake saadhus took all the money and gold and slipped away. People saw
that the bhagat was not there. They were at first frightened to see a snake under the wooden
seat. However, a closer inspection revealed that the snake was made of rubber. They dug up
where the water was seeping through and found three skin-bags.

Then people realised that the saadhus were really tricksters. The headman went to the place
where he was to receive the gold coins and found only an empty pot. He cursed his bad luck in
dismay, for he had given away all his savings. He filed a report with the police. When the police
asked him for descriptions, he was unable to tell them anything because the saadhus had always
covered their faces with ashes.

Nowadays, even well educated people get defrauded in this way. May God save us from such false
holy men.

Saadhus of the Jain Faith
(Saadhu: A Hindu ascetic holy man)

"You may practice techniques of inner cleansing and all sorts of yogic postures; you may adopt the
self-mortifying ways of the Jains and great spiritual disciplines." (SGGS p. 265)

After some time, a group of saadhus (holy men) belonging to the Jain faith came to our house.
They had two disciples with them. One day, one of the disciples said to the master, "Baba Ji (O'
wise one), it has been two years since I've been in your service but you have not initiated me as a
Jain priest as yet. Please bless me.

Baba Ji replied, "You have already been blessed. In two days time, it'll be the birthday of our elder
master. I will initiate you then." Baba Ji turned to me and requested, "Ram, go and bring some ash
from the fireplace." I told my mother that Baba Ji was asking for ash. She put some into a small
bowl, which I brought to Baba Ji, thinking that maybe he wanted to clean his teeth (before the
arrival of toothpaste in India, many people used charcoal or ash to clean their teeth).

Babaji said, "This is not enough! I need a big bucketful." I thought to myself, "A big bucketful!
Maybe Babaji wants to mix it with water and drink it instead of having his meal!" I told my mother
that Babaji wanted a big bucket of ashes. She immediately took a bucket and went from house to
house collecting ash. The neighbouring ladies started giggling remarking, "Lachmi Devi, we have
heard of people asking for a cup of aata (flour) but you are asking for swah (ash)!" My mother said
that Baba Ji wanted ash.

When the bucket was full, I brought it to Baba Ji. His fellow saadhus seated the new disciple down
and started scrubbing his head with ash. By rubbing ash into the head, the roots of the hair
become weak and it becomes easier to pluck the hair without too much bleeding. Whenever there
was any bleeding, they would cover it with more ash. As they plucked the poor boy's hair, he
fainted. Baba Ji said to me, "Ram, go and get some milk." I went into the kitchen and saw that my
mother had boiled some milk for making curd. I took some milk from the pot. After drinking the
milk, the new disciple regained consciousness and said, "If I had known that it was going to be so
difficult, I wouldn't have asked to become a Jain saadhu. " Baba Ji replied, "To gain salvation from
the cycle of birth and death, it is necessary to go through a little pain."

The next day, they gave him a bath and then Baba Ji covered his mouth with a cloth and said,
"Your parents are blessed because you have accepted the Jain faith. Dharamraj, who judges every
ones deeds, will be very pleased with you for the good you have done. By covering your mouth, no
flies or other insects can fly into it and so you would not be committing any sin. Dharamraj will
send you straight to heaven when he sees this cloth covering your mouth." According to the Jain
faith, this is the way to salvation and acceptance in God's Court. I consider myself fortunate that
God has shown me the uselessness of such rituals.

Whenever any holy men came to our village, the villagers would send them to our house where
they were well looked after. Another saadhu came. His vow was to remain standing throughout
his life. This is also one way of meeting God according to the Hindu faith. It requires great will
power (hatth). This saadhu had remained standing for twelve years! It is very difficult for an
ordinary person to do this.

Yet another saadhu came. He had a tilak, mark painted on his forehead, and was imitating the
God, Inder. When food was ready my mother asked me to invite the saadhu to eat. When I went
to call him he was busy grinding sandalwood for the tilak on his forehead. He took at least half an
hour but not once did he utter the name of Ram. He told me, "It is my routine that I paint a tilak
mark first and then have my meals." I asked, "Baba Ji, why do you paint a tilak?" He replied in
irritation, "You are still a child, why do you need to know?" I answered, "Some day, I would want
to paint a tilak too."

Then he told me that, Dharamraj respected the tilak and sent those wearing one straight up to
heaven. I found this to be an easier way to reach God, but then I thought that, if this was true,
then everyone could put on a tilak to go to heaven. Why take the trouble to meditate? I realised
that this was merely a superstition. When, in my early childhood, I spent a night in the jungle
reciting 'Haaray Raam, Haaray Raam', I felt much closer to God. Later, after much wandering and
searching, I was finally convinced by Gurbani (Guru's Word in Sri Guru Granth Sahib), that without
reciting Naam (meditation on God's Being through recitation of His Name) there was no place in
the God's court. Only through recitation of Naam can one achieve salvation.

"Says Nanak, this is the essence of Truth: without the Lord's meditation, there is no salvation."
(SGGS p. 144)

One day, a saadhu called Lachman Das came. He could hold his breath in the dasam dwar (the
"tenth gate" located in the mind, see also the Glossary)). He preached that this was the first step
towards meeting God. He said it took him thirty years to reach this stage. I thought to myself, "I
would like to meet a saintly person who can really show me the right path to God?" All the holy
men were showing different paths. However, my conclusion from what they all seemed to be
saying was, that the holy man who would teach me to recite 'Haaray Raam', would be showing me
the correct path to God.

Celibacy as a way to salvation

Once two brahamchari (celibate holy men) came. They preached that to gain salvation, it was very
important to abstain from recreation. They stressed it was impossible to gain salvation as a
married householder. They said that there were three methods of becoming a brahamchari: first,
to hang upside down in the jungle and tie the sex organ tightly so that it became impotent;
second, to take certain drugs to achieve impotency; and third, to drink a mixture of coriander and
poppy seed, soaked overnight in water and ground together in the morning.

I thought to myself, "This isn't the path to salvation either." My young mind thought that maybe
by staying a celibate, salvation can be achieved; but if everyone followed this path, the world
would come to an end because no one would ever be born. An attempt to end God's plan in this
way would be a big sin. I was not satisfied with this brahamchari way.

Gurbani has made it clear that even after using all these methods, a man still remains lustful:

"The heart of the sinner is filled with unfulfilled sexual desire. He cannot control his fickle mind. | |

I | | Pause | | The Yogis, wandering ascetics and renunciates — this net is cast over them all. | | 1

I I Those who contemplate the Name of the Lord cross over the terrifying world-ocean. | | 2 | |
Servant Nanak seeks the Sanctuary of the Lord. Please bestow the blessing of Your Name, that he
may continue to sing Your Glorious Praises. | | 3 | | " (SGGS p. 1186)

In Guru Nanak Dev Ji's words, lust cannot be overcome without Naam.

Worship ofShiv-Ling and Worship ofSayiad

(Continuation in the Hindu tradition of the primitive form of phallus worship.)

The ritualistic ways of many Indian sects are so empty of any real teaching sometimes. Some
believe that by doing certain rituals, salvation and heaven can be achieved. For example, they do
the worship of Shiv-ling, the symbolic nature of which is obscene to say the least (and derives from
ancient cults). Such worship cannot be seriously regarded as the way to salvation. It is not so
cheap.

Some people worship Sayiad (an Islamic saint). A drum is beaten and the villagers gather around.
They then go to a tomb where they offer sacrifice of an egg. This path to salvation also seemed
easy to me. However, I was not satisfied with any of these ways. My search for the true way to
meet God continued. I felt that I would surely find my destination some day. The teachings of
Gurbani removed all my doubts and my body and mind were refreshed when I came to
understand the Tenth Master's hymn:

Some worship stones or put them on their heads, and some suspend lingams (small stone idols)
from their necks.

Some claim to see God in the south, and some bow their heads towards the west.
Some fools worship idols or proceed to worship the dead.

The whole world, being in the grip of false ceremonies, has not known God's secrets.
(Patshahi lOTwai-persad Sewaiyae)

The Five Fires

As a Hindu, I saw many strange practices. It is necessary to mention the ritual of the five fires. To
overcome the five vices of kaam (lust), krodh (anger), lobh (greed), moh (attachment) and ahankar
(ego), some saadhus sit under the blazing sun in June and burn five fires around them. They tell
people that by doing so, the five evil vices are destroyed and the mind becomes pure. They also
spread a blanket in front of the fires as an invitation to those who come to see them to donate
money. I found this to be nothing but a devious way of collecting money. The sight of fires in that
hot sun seemed so strange.

I am ever grateful to Gurbani, which speaks so clearly of such people in the following shabad
(Gurbani hymn):

"They beat the drums for the sake of bread. They throw themselves upon the ground."
(SGGS p. 465)

In Banaras, the suicidal saw in the well of salvation!

"His mind's desires may lead him to go and dwell at sacred places of pilgrimage, and offer his head
to be sawn off; but this will not cause the filth of his mind to depart, even though he may make
thousands of efforts" (SGGS p. 642)

According to the Hindu faith, Banaras is considered to be the city of the deity Shiva i.e. a sacred
city. Some pundits (Hindu priests) had located a saw in one of the wells there. There are people
who think that salvation can be bought. When wealthy people in search of salvation approached
these cunning pundits they were not spared. The pundits would preach, "If you desire salvation,
then you must sacrifice everything." When a person agreed to do this, the pundits would take him
to the well in which was placed a saw. The pundits would brainwash the unfortunate victim to
jump onto the steel saw. And so the ignorant person would jump in and get sawn into two halves.
The pundits took possession of all the person's belongings.

This went on for many years. It so happened that the ghost of one such victim returned to haunt
the pundit responsible for his death. The ghost said, "I came to you for salvation but you turned
me into a ghost. Now I shall give you salvation!" Hearing this, the priest became very frightened
and told the other pundits about this threat. One day, the angry ghost threw the pundit into the
well. Seeing this, the other pundits were frightened and decided that they should mend their ways
or they would suffer the same fate.

Donation of a cow to charity

Once, a woman neighbour of ours, was very ill. There was no hope of her recovery. Her family
asked a pundit (Hindu priest) what they should do to ensure her salvation. The pundit suggested
donation of a cow. The sick woman would cross over from this life to heaven, holding the cow's
tail. Accordingly, the family members bought a cow and called the pundit. He asked them to bathe
the cow and bring it close to the sick woman. He started reciting sacred words. Neighbours
gathered around the woman's bedside. The cow was ill tempered. When the woman's son tried to
hold the cow's tail and place it in his mother's hand, the cow got frightened and kicked the boy
hard (at short range and out of sight!). The boy started screaming in anguish. People thought that
the mother was dead. The other members of the family also started wailing. The woman, still very
much alive, sat up and said, "I am still alive, but you've already started crying for me!"

I was watching this drama. I thought to myself, "How can a person gain salvation by holding on to
a cow's tail? A human being ranks at the top of the (mythical) 8.4 million forms of life. A person
can only achieve salvation by sewa (selfless service in humility), simran (recitation of Naam) and
prayers. An animal has no knowledge of this. Then how can it help to save human souls?"

Nowadays, people do not want to do anything themselves and are always looking for a shortcut.
O' human being! You are the highest of all life forms. If you desire salvation, then meditate and do
service. In this way you will benefit and achieve salvation.

"This human body has been given to you. This is your chance to meet the Lord of the Universe.
Nothing else will work. Join the Saadh Sangat, the Company of the Holy; meditate on the Jewel of
the Naam. | | 1 | | Make every effort to cross over this terrifying world-ocean. You are squandering
this life uselessly in the love of Maya (attachment to worldly wealth and relationships). 1 1 1 | |
Pause 1 1 I have not practised meditation, self-discipline, self-restraint or righteous living. I have
not served the saintly people; I have not acknowledged the Lord, my King. Says Nanak, my actions
are contemptible. O Lord, I seek Your Sanctuary; please, preserve my honour." (SGGS p. 12)

In the above hymn Guru Arjan DevJi says, "O man, you have been blessed with a human body. In
this life, meditate on the Lord's Name and make your life a success."

Bathing the Statue of Mahadev

Some devotees go to Hardwar hoping to achieve salvation. They are told by the Brahmins that
salvation can be secured by bathing the statue of the deity Mahadev with the water from Ganges
and by giving generously to charity (i.e. to them I). There is a condition that the water should be
collected from Hardwar by foot and not placed on the ground. Two persons take turns doing this.
When one person gets tired, the other takes over. And so they reach their destination without
resting the pot on the ground. Some devotees perform this service every year.

Some devotees go to Mathura, the birthplace of Lord Krishna. They make their journey by crawling
on their bellies all the way from their villages to Mathura. This pilgrimage takes them years to
complete. They prostrate to salute and ask Lord Krishna for salvation. By doing such penance,
salvation is not achieved but some benefit is perhaps derived. The body may receive some
comforts in the next life.

Donation of a Bed to Charity

I was about 12 years old when my grandmother passed away. My mother and I went to Hardwar
with her ashes. My father could not go because of work so I had to accompany my mother. We
stayed at a pundit's house in Hardwar. He explained the procedure for the ritual of throwing the
ashes into Ganges. First my head would have to be shaved, leaving only a lock called bodi on the
top. Only then could I dispose of my grandmother's ashes into the water of Ganges. There was a
barber seated next to him. I did not want to keep a bodi and argued, "Why is it important to keep
a bodi?" He replied, "You are a Brahmin (high caste priest class usually called pundits when
practising as priests) and you will get respect by keeping a bodi. When you die and go before
Dharamraj, he will regard you as a disciple of Narad Muni and send you straight to heaven. It is
important for that reason." And so the barber shaved my head. When he put a mirror in front of
me, I did not like my looks. I went out and bought a hat and put it on. As we were throwing the
ashes into the water, the priest started reciting some mantras (Vedic psalms). Later he asked for
five rupees, which in those days had much value. He then said, "It is also necessary to donate a
bed and bed-clothes. Grandmother will need a bed and bed-clothes to sleep." There was a readily
available bed with bed-clothes with him so we paid for the items. Then he said the prayers for my
grandmother's salvation.

Another family arrived. He conducted the same ritual for them and asked them to donate a bed
and bed-clothes as well. We saw that he was using the same bed and bed-clothes each time. There
was bound to be a fight in heaven as to which person the bedding belonged to! We do not know
how many people paid the price of this same bed before us. This is all hypocrisy. Even amongst the
Sikhs, such a ritual has started. There is a need to put a stop to this.

For their livelihood, the pundits have started many rituals like offering food to Brahmins (Pundit
means a Brahmanic scholar. Pundits belong to the Brahmin caste, which is the highest in the
oppressive and divisive Indian caste system introduced by Mannu, and the words pundit and
Bhahmin are interchangeable) in honour of the dead, blanket donation, utensils donation, cow
donation, money donation, bed donation etc. Their belief is that when people die, they will need
these things in the next world. Pundits ask for such donations from the Hindus but the Sikhs are
themselves giving such donations without being asked. So what is the difference between the
pundits and the Sikhs? Would the dead receive these items in the next world? Never!

A person who has never given anything to charity or shared anything with the needy during this
life, what can that person expect in the next world? If a person has not done good deeds,
meditation and charity in this life and, as a result, Dharamraj puts him into the cycle of 8.4 million
life forms, how can the chanty and donations of his future generations help him? There are 4.2
million life forms in the water. They do not need any blanket, utensils or money. Then what is the
use of such donations? Except for the human form, all other forms of life do not utilise such
commodities.

If a person has not done any charity or good deeds during his lifetime but is born a human being
again due to some past deed, he will be born in a poor family. Charity given by the families of a
dead person will only benefit those families and not the dead soul. This is because they have given
charity with their own hands. The pundits and (priests of other sects) have put the superstition in
people's mind that if the ashes of a dead person are disposed off in Hardwar, the dead person will
attain salvation. Sri Guru Arjan Dev Ji says in his Bani:

"All other efforts are punished by the Messenger of Death, who accepts nothing at all, except
meditation on the Lord of the Universe." (SGGS p. 266)

Meaning that other than meditation on the Lord's name, there is no route to salvation. Dharamraj
does not even give an iota of recognition to any rituals or deeds other than meditation. Some
Sikhs also follow the ways of the pundits and insist on discarding a dead person's ashes only at
Patalpuri (at Kiratpur Sahib, near Anandpur Sahib in Panjab). Some people may never have visited
Anandpur Sahib during their lifetime but their ashes are brought there. Such a ritual is futile. It is
not important to discard the ashes at Patalpuri. Any river with running water will do. The person
who has brought the ashes to Gurdwara Sahib will definitely benefit by going into the Gurdwara
and bowing before Guru Granth Sahib Ji. The dead soul will only benefit from the charity and
deeds done during own lifetime. Gursikhs should ask themselves, "Have not the Hindu rituals crept
into our way of doing things?"

Satguru Ji (the True Guru) has denounced all these hypocritical practices but some Sikhs have not
acted on Guru Ji's words. Likewise, there are people who send money for Pootths (complete
reading of Sri Guru Granth Sahib Ji), to be done in their name. They may benefit from the charity
of sending money, but they will not receive the full benefit of the Pootth, because they did not
listen to the Pooth.

"All Your Sikh followers come to worship and adore You; they sing the sublime Bani of the Lord.
Their singing and listening is approved by the Lord; who accept the Order of the True Guru as True,
totally True." (SGGS p. 669)

Some Sikhs arrange for Paaths at home but nobody sits down to listen. The ladies are busy
preparing langar (food for the congregation) in the kitchen and do not have time to listen to Bani
(short for Gurbani meaning the Guru's Word). If you have not listened to the Bani, how can you
derive any benefit from it? True, you will benefit from the service performed during and on
completion of the Paatth (e.g. langar and looking after the Sangat, the holy congregation).
However, the spiritual benefit of listening to Gurbani will not be received. If you arrange for a
Paatth at home then do listen to Gurbani as much as you can.

Saraadh

(Offering of food, clothes etc. to Brahmins for the benefit of dead ancestors.)

During the thirteen days of saraadh, food is first fed to the crows. When the days of saraadh
came, my mother made a variety of food and placed it on leaves. She then asked me to take the
food to the rooftop and sit beside it. She also gave me a stick and told me to feed this food only to
crows and not allow other birds near it. Only when the crows had eaten would I be allowed to eat
my food.

The belief is, that because crows have a very long life, if they eat the food first, the food would
reach the dead ancestors. For the first two days, the crows came quickly to eat the food but on the
third day, no crows came. This was because there was food available to them on every roof-top. It
started getting late. I was getting hungry sitting under the hot sun. I asked myself, "How much
longer should I wait? Maybe, the crows won't come at all!"

I got tired of waiting and ate the food myself. I thought how superstitious the people were to think
that the food eaten by the crows would reach the dead ancestors. The dead may even be dwelling
in other life forms. However, the crows, dogs and other animals were certainly getting their fill due
to these superstitious rituals. As Gurbani says:

"Why offer camphor to a crow? Why give the snake milk to drink?" (SGGS p. 481)

"He came and he went, and now, even his name has died. After he left, food was offered on
leaves, and the birds were called to come and eat. O Nanak, the self-willed manmukhs (see
Glossary) love the darkness. Without the Guru, the world is drowning." (SGGS p. 138)

Guru Nanak Dev Ji says that a dead person will not receive anything in this manner. Only misled
people follow such rituals. Bhagat Kabir Ji says

"He does not honour his ancestors while they are alive, but he holds feasts in their honour after
they have died. Tell me, how can his poor ancestors receive what the crows and the dogs have
eaten up?" (SGGS p. 332)

While the parents are alive, people do not take care of them nor give them proper clothes and
food. They wish that their parents would die quickly. When this happens, they carry on with these
rituals only to please the public. What is the use of such rituals when they do not benefit the
dead? Only the crows and dogs eat the food.

Duni Chand, a resident of Lahore performed saraadh every year. Once, Guru Nanak Dev Ji was also
present at his gathering. Guru Ji told Duni Chand, "Your father is sitting hungry for the past three
days. He has not received the benefit of this ritual." Duni Chand asked Guru Ji where his father
was. Guru Ji replied, "Five koh (koh is about one mile) from here, he is sitting in the jungle in the
form of a wolf. Take some food to him and don't be frightened because with your arrival he will
acquire a human mind and eat the food."

Duni Chand went into the jungle and saw the wolf sitting impatiently. He placed the food before
the wolf and it acquired the sense of a human. Duni Chand asked, "You were an upright and good
person, how did you get the life of a wolf?" His father replied, "I did not have a true Guru. That is

why this has happened to me. When my end was drawing near, our neighbours were cooking
some meat and I could smell it. I wanted to eat the meat, and because my mind was thinking of
meat when I died, I was reborn as a wolf."

By receiving the food from Duni Chand, his father was released from the life cycle of a wolf. Duni
Chand returned home and bowed at the feet of Guru Ji and asked for his blessing that his present
life and next life be reformed. Guru Ji blessed him with Noam.

Naag Panchmi - (Snake Worship)

At a young age, along with other rituals I also got to know about Naag Panchmi. On this day,
people pray to the Snake god. My mother gave me a small coin, and told me to go to the shop to
get a picture of Naag Bhagwan, the snake god. All the copies were sold out in the shops. I came
back and told my mother. She was upset and said, "Go and look for it again and get it from
anywhere you can." I wondered where to get the picture from.

Thinking about this, I walked out to the shops again. I met my friend who asked, "My dear fellow,
why do you look so sad?" I replied, "My mother asked me to buy a picture of Naag Bhagwan, but it
is sold out in the shops. Where can I get it from?" My friend said, "Don't worry. The shopkeeper
gave me two by mistake and you can have one."

I brought the picture home and gave it to my mother. That day, my mother prepared many dishes.
She placed the food before the picture of Naag Devta (deity) and prayed for the protection and
well-being of the family. I wondered, "How can a snake full of poison protect anybody?" I regarded
this to be a superstition also. What peace can be obtained from a snake?

"The mind of the self-willed manmukh is not softened; his consciousness is totally polluted and
stone-hearted. Even if the venomous snake is fed on milk, it shall still be filled with poison." (SGGS
p. 755)

It so happened that some time later that day, a snake suddenly appeared from nowhere and we
were all frightened. The Naag Bhagwan we were praying to, and from whom we were asking for
protection, was now threatening our lives. My father overcame his fear, got hold of a stick and
completed the Naag Panchami ritual by crushing the snake's head! I learnt a lesson from this
incident and freed my mind from such a superstitious belief.

The worship of Kali Maaee - (Kali Maaee: Mother or Goddess Kali)

About five miles from our village, there is a temple devoted to the worship of goddess Kali where a
carnival is held annually. Villagers go together in processions to this temple. They are led by a flag-
bearer carrying the black flag of Kali and they stop a short distance from the temple. To please
Kali, some people pierce needles into their throats. Those who have sinned beg for forgiveness
from Kali by hitting themselves on their backs with chains.

I recall one saadhu lying on a bed of sharp thorns in a carriage. People wondered why the thorns
were not piercing him. The saadhu said that he had the protection of Kali. That is why he didn't
feel any pain. Then there was a group of womenfolk in the procession. Those women who did not
have babies, each carried a clay baby doll. They prayed to Kali to grant them children. Everyone
was shouting loudly, "Hail Kali Maaee!" There was an Englishman taking photographs of this
strange procession. He was astonished. He asked an English-speaking person what was going on.
The person explained that the people were trying to please the Goddess Kali with these rituals.
The Englishman was amazed how people were torturing themselves.

I also started thinking, "Instead of doing some good deeds or praising the Lord's Name, they are
performing useless rituals." Regarding such superstitious rituals, Gurbani says:

"The religious rites, rituals and hypocrisies which are seen, are plundered by the Messenger of
Death, the ultimate tax collector. In the state of Nirvaanaa, sing the Kirtan of the Creator's Praises;
contemplating Him in meditation, even for an instant, one is saved." (SGGS p. 747)

Without the Lord's Name, salvation cannot be obtained. It is extremely important to meditate on
Naam.

The benefit of Matha Tekan

Matha tekan is a form of respect when the forehead (matha) is bowed or even touched on the
ground in front of any figure commanding respect e.g. an elderly person, a saint, a guru or a diety.
However in Sikhi (the Sikh faith), matha tekan is reserved only for the True Guru (see Glossary for
matha tekna).

I was about 15 years old, when on my way to school some women and older men would say to
me, "Pundit Ji, I touch your feet." I felt embarrassed and wondered what they achieved by saying
this to me. One day, I asked my father. He replied, "We have taken birth in a high caste and people
feel that by showing respect to us they would benefit also. In the Hindu tradition, it is customary
for people to bow before yogis, rishis and other people who give up normal life and live in the
jungles. People of lower castes always invite the pundits for ceremonies such as marriages and
other rituals and feel happy when they make donations to us." I asked, "What should I say when
they show me respect?" He replied, "Say, 'Be Happy' to them." I asked if they would benefit in
anyway from this blessing. Father said, "Only God knows if they would gain anything. All we want
is due respect."

Father was very surprised to hear such questions and said, "Why do you ask such questions?
Sometimes you want to know why we wear tilak marks on our foreheads, sometimes you ask
about our sacred thread, sometimes you ask why we should keep a bodi (sacred lock of hair). This
is our faith. Why do you question it? You don't know anything about religion. When you grow up,
you'll realise how great the Hindu faith is." However, as to the greatness of any faith, Gurbani says

"Of all religions, the best religion is to chant the Name of the Lord and maintain highest conduct."
(SGGS p. 266)

In this dark age of Kalyug (see Glossary), the perfect Guru is Sri Guru Granth Sahib Ji. By paying our
respects and bowing before Guru Ji, a person's sins of many births are washed off. What benefit
can we get by bowing to a human being?

A scene of death

There was a man by the name of Hira Nath in our village. He never did any good deeds all his life.
His preoccupation was to go hunting with his friends and drinking liquor. He hunted birds, deer,
wild boars, and chickens, and killed and ate them. He drank so much liquor that his kidneys were
damaged. When his end drew near, he was in great pain but the swas (breath of life) would not
leave his body. He was shouting and screaming that the deer were piercing him with their horns
and the chicken were pecking him. His condition became the talk of the village. Hearing about this,
I also went to see him. When I heard his screaming, I thought to myself that that was the result of
doing bad deeds. What would happen to his soul? Such a person would surely have to suffer
through the cycle of 8.4 million life forms (see Glossary for chawrasi laakh jooni). Seeing this
terrible scene, I became very sad and did not return home.

I went straight to Hardwar. I thought that if I stayed nearby, my parents would find me and soon
get me married as I was already 22 years old. Two proposals for my marriage had already been
received. One was of the same subcaste (marriage within the same sub caste, as indicated by
family surname, is forbidden in the Hindu tradition) as we were and unsuitable for that
reason, and the other was found unsuitable for other reasons. I thought that if I settled down as a
family man, I would move away from meditation on the Lord's Name. With this in mind, I went
directly to Hardwar.

PART 2 - SEARCH FOR THE TRUE GURU

In Sikhi there is only One True Guru who is capable of being Perfect, and none other. Therefore,
the Poora Guru (Perfect Guru) is that One True Guru realised through Gurbani. Contemplation of a
"perfect guru" even at this early stage by Bhai Sahib Ji, needs to be understood in the Sikhi sense.
His spiritual destination was always the One True Guru.

No salvation without the perfect (True) Guru

Hardwar is about 30 miles from my village. After taking a bath at Har Ki Pauri (Literally means
"God's step" or "the step to God". There is also a Har ki Pauri at Harimandar (Golden Temple),
Amritsar) in Hardwar, I proceeded to Rishikesh, which is regarded as the land of saints. I thought I
would stay here and meditate on "Haaray Rama". I went into a dense jungle, found a quiet spot
and spent the day reciting 'Haaray Rama, Haare Rama'. At night, I blindfolded myself and
continued meditation and so on the following day. I did not care for hunger or thirst.

On the third day, while meditating, an inner voice repeatedly kept saying,

'Without the perfect (True) Guru there is no salvation. Without the perfect Guru there is no
salvation."

This inner voice became a continuous hum in my mind. I thought I should look for the perfect Guru
but where should I go? If I went home, my father would be very angry. Then I remembered my
uncle (father's brother) who owned a hotel in Delhi. I went to stay with him and also started
helping in the hotel business.

At that time, I had no knowledge of the Sikh faith and neither did I know about the concept of the
True Guru. It was my destiny to be united with the True Guru through initiation into Sikhi. When
the time is right, a person comes into the sharan (protective presence) of the True Guru. The hotel
I was working in was in front of Sis Ganj Sahib Gurdwara. But I had no knowledge of Sikhi nor did I
know how to pay respects to Sri Guru Granth Sahib Ji. I thought that just as the mosque is only for
the Muslims, and the Mandar (Hindu temple) is only for the Hindus, the Gurdwara must also be
only for the Sikhs. Now, having embraced Sikhi, I know that Gurdwaras are open to all religions
and anyone can go in and pay respects to the Guru.

I started helping my uncle in the hotel and also learned how to cook. There were newspapers
available for the guests to read at the hotel. One day, while having my meal and glancing through
a newspaper, I saw an advertisement from a senior government official. It read, "I need a person
who is able to handle party arrangements and is also willing to travel abroad." I took down the
address and after work in the evening, I went to see the officer who had placed the advertisement.
I told him that I was interested in travelling and that I was presently working in my uncle's hotel
where I was in charge of catering. I also had cooking skills. I left my address with him.

He had a short travel deadline to meet and he came to see me the very next day. My uncle had
gone out of town and I was running the hotel on my own. I offered the man some tea. He was very
impressed to see me running the hotel. He took down my detailed particulars and asked for three
photographs. I had the photos made the next day and he arranged for my passport to be made
within a week.

Journey to Indonesia

The officer told me that we would be leaving for Indonesia on 20 July, 1957. I did not discuss this
with anyone. I went to see him at the hotel where he was staying. He wasn't there, but had
already given me a set of keys to his room. So I went inside and waited for his return.

There were two Sukhmani Sahib prayer books on the table (Sukhmani Sahib is a Bani in Sri Guru
Granth Sahib Ji. It was composed by the Fifth Guru, Guru Arjan Dev Ji and its popularity is due to
its simple language and soothing message for the human soul. After Guru Nanak Dev Ji's Jap Ji
Sahib, Sukhmani Sahib may be regarded as the next comprehensive statement of Sikh ideology).
One was in Hindi and the other in Gurmukhi. I started reading the Hindi version slowly. I felt as if
the good deeds of my previous life were being rewarded and experienced great peace and
satisfaction from reading the Sukhmani Sahib. As I completed the Bani, the officer walked in. He
informed me that he had bought the prayer books for me. In case he became ill, he wanted me to
be able to read Sukhmani Sahib to him.

He recited this Bani daily. He said that whoever recited this Bani received much peace and
contentment. He continued, "I was formerly a teacher. Because of the blessing from continuously
reciting the Sukhmani Sahib, I've now become an ambassador."

Since we had extra luggage, he sent me ahead on a ship. He was to follow by air. I had nothing else
to do, so I started enjoying the bliss of reading Sukhmani Sahib. After about 21 days, I reached
Indonesia. I was given a room in a guest house.

One day, as I was reading the Gurmukhi version of Sukhmani Sahib, my boss came in and stood
behind me. He was very surprised to see me reciting Gurbani with such devotion. He said, "I
respect anyone who recites Sukhmani Sahib. From now on, you are not my servant but my son.
We will do paatth (reading of Bani) together. You are to instruct the servants to do the
housework."

My boss had a daughter and a son. The daughter was married and the son, who was to be
married, had died. My boss and his wife were very sad. When I started living with them, their
minds became peaceful. We passed our days happily. I began to read Sukhmani Sahib daily. One
and a half years of my life passed doing daily recitation of Sukhmani Sahib and "Haaray Rama". I
began to feel much bliss. My boss said to me one day, "There is a job vacancy in the Indian
Embassy. Since you have time on your hands, why don't you take the job."

The job required me to present documentary films of India's advancement in the various
industries at meetings of officers and industrialists. This job took me to famous hotels and night-
clubs. I began to draw an even higher salary. I thought to myself, " I have only recently started
doing the Paatth of Sukhmani Sahib and I am already getting so much happiness and success. I
started out as a servant and now I have already become a boss." We had two cars. One was our
own and the other was official. We also had three servants, so there was no need for me to do any
domestic work. I began to recite Sukhmani Sahib more often than once a day. Yet, the ways of the
world began to affect me. The five evil vices of kaam (lust), krodh (anger), lobh (greed), moh
(attachment) and ahankar (ego) do not allow a person to do meditation. Of these, kaam (lust) is
the most overpowering. It bothered me most.

As I started going to the night-clubs, my mind started getting soiled. I started engaging in
relationships with girls. I tried very hard to stop myself but was unable to. The bliss I got from
reciting Sukhmani Sahib slowly decreased. When my boss would go to the parties, I would take a
walk in the garden and recite 'Haaray Rama'. However, I did not get as much spiritual contentment
as I did before. I thought to myself, "Why am I not getting any blissful contentment these days?
Surely, I have committed some sin." My mind became so soiled that I did not even feel like reciting
a single Sukhmani Sahib Paatth. Yet, I used to recite many Paatths in a day. I thought, "I am the
same person, the Sukhmani Sahib is the same; then why is my mind wandering in all directions?"
One day, while reciting the prayer, my mind paused on a verse:

"One, whose eyes do not gaze upon the beauty of others' wives, who serves the Holy and loves
the Saintly' Congregation." (SGGS p. 274)

I realised that I had made a big mistake by indulging in immoral relationships with women. That
was why I was not getting any satisfaction from reciting Bani anymore. I prayed repeatedly to the
Lord but my wandering mind would not stay on Gurbani. Those who go to night-clubs, discos and
pubs are bound to get their minds soiled. Those places are like rooms full of soot. Whoever goes
into such a place even once, is bound to come out with his or her face and body blackened (Here,
Bhai Sahib is pointing to the lasting spiritual and psychological damage done by immoral living and
pornography. Those who indulge in "night life" in the name of modernity are unwittingly doing
incalculable damage to their spiritual well-being and family life).

Our six-year duty tour in Indonesia was over and it was time to return to India. I was looking
forward to seeing my parents again. When I got home, my parents were very happy to see me. In
the morning when I recited Sukhmani Sahib, my brother asked me what I was reading. I told him
that it was Sukhmani Sahib, a prayer compiled by the fifth Guru, Guru Arjan DevJi. Hearing this, he
got very angry and said, "You should be reciting the Gita or the Ramayan!" I was sad that my
brother could not understand that this Bani gave peace and bliss. Only I knew how much
happiness I had derived from reciting it. Instead of a mere servant, I had become the boss. Money
was never a problem for me. After receiving so many boons, how could I give up reciting this Bani.
A person of any faith can read Sukhmani Sahib. The power of this Bani is so great that the reader
or the listener overcomes all pain and distress. My boss used to tell me true stories relating to
Sukhmani Sahib after our daily recital of the prayer.

The reward of the Paatth of Sukhmani Sahib.

(i)

There was once a Muslim family deep in debt. The moneylender would daily harass them to pay
up. One day, in great distress, the Muslim left the house with his family. After walking for some
time, he saw a Gurdwara Sahib. He thought, "Maybe I can get something to eat from here." He
was with his wife and baby. He went in and told the Granthi Singh (Sikh priest) in charge that his
child was very hungry (A granthi may be described as a "Sikh priest" but it must be remembered
that there is no ordained priesthood in Sikhi. This means that this is not a profession and any
Gursikh man or woman can do paatth of Sri Guru Granth Sahib and perform any religious
ceremony. This is an important Sikh principle as Guru Nanak Dev Ji spoke strongly against the
priesthood which exploited people and spread superstition for selfish reasons. Unfortunately, this
is what goes on in many Sikh Gurdwaras also and a sizeable "Sikh priesthood" class has come into
being).

The compassionate Granthi Ji gave the child some milk and food to the parents. After the meal,
the man related his sad story. He was very poor, in heavy debt and was in search of a job. Granthi
Ji assured him, "You have come to the House of Guru Nanak. Here, those without hope get hope
and those without respect get respect. How much respect do you have for Guru Nanak?"

"I have much respect for Guru Nanak," the man replied. "My parents also had faith in Guru
Nanak." The Granthi Singh asked him if he would follow the Word of Guru Nanak. The man said, "I
will follow whatever you say. I am grateful to you for providing me with a meal."

Next morning during Amrit vela i.e. before sunrise, the Granthi Ji told the man, "Sit here close to
me, while your wife and child are resting. I am going to recite Sukhmani Sahib and you listen to it."
Singh Sahib (i.e. Granthi Ji) started the prayer. After hearing it the Muslim man said, "I felt a lot of
peace by listening to this prayer. Please teach me how to recite it." The Granthi Sahib told him,
"Until you find a job, you can stay here and help out. At the same time you can learn to read
Sukhmani Sahib." The family were given a room to stay in.

One day, it so happened, that a Sikh army officer came to pay respects to Guru Maharaj (King) at
the Gurdwara Sahib. He told the Granthi Sahib, " I have a piece of untitled land adjoining the
Gurdwara I am looking for someone to farm this land for me." The Granthi Singh thanked
Waheguru saying that, "Whoever comes to your door never goes back empty." He then turned to
the army officer and replied, "I have a person with me who will farm your land and take good care
of it." Granthi Ji called the Musalmaan (Muslim) brother and told him the good news. The man
was very happy that Guru Nanak had listened to his prayers. He started cultivating the land. While
ploughing the land, he would recite the verses of Sukhmani Sahib one by one.

"Recite (Waheguru's Name) and through continual remembrance (of His Name receive His
benediction and) be happy." (SGGS p. 262)

As Granthi Ji taught him, so he remembered and recited Sukhmani Sahib. While doing the paatth,
the day would pass easily and he would not even feel tired after work. After a lot of hard work, the
crops flourished. It so happened that over time, the crop doubled, and then tripled. When the
military officer returned, he was surprised to see the crops growing so well. He asked the Muslim
brother, "What miracle has taken place here?" The latter replied, "Granthi Ji taught me to do

Sukhmani Sahib Paatth and I recite it the whole day while ploughing the fields. This is the miracle
of Sukhmani Sahib." The officer was very happy to hear this and said," I have wasted my entire life.
Now, I too will start doing Gurbani paatth." And so, he also started reciting the Sukhmani Sahib.

(ii)

There were two friends from Madras working in an office. One of them moved to Bombay on
promotion. He invited his friend in Madras to Bombay for holidays. In his letter of invitation, he
wrote his address and telephone number. Reading the letter, the friend in Madras and his family
were very happy and replied by post saying that they would be arriving in Bombay on such and
such a date etc. and asked to be picked up from the railway station.

On the day of their arrival, the friend in Bombay went to the station to pick them up but the train
was going to be delayed for two hours or more. He decided to go home thinking that, after all, his
friend had his address and telephone number and would surely 'phone him on arrival.

Two hours later the train arrived. The station was very crowded. The family got off the train and
looked around the station for their friend but he was nowhere to be seen. The wife said, "Never
mind. Let us 'phone him." The man searched his pockets to get the telephone number and realised
that he had been pick-pocketed. His wallet was missing and so was the address slip inside it. The
entire family was in distress and wondered where to go. They did not even have money left to stay
overnight in a hotel.

After thinking for sometime, they decided to go to a church to pass the night. They took a taxi to
the nearest church and rang the doorbell. The pastor came to the door and inquired why they had
rung the bell. The man replied, "I am a Christian. I have come from Madras and upon arrival in
Bombay, I was pick-pocketed. My money and my friend's address have been stolen. I was hoping
to spend the night in the church." The pastor wondered about them thinking to himself, "I don't
know who these people are. What if they are thieves?" He replied, "There is no place here for you
to stay. Please go to some hotel," and he shut the door.

The man was really worried now and wondered what to do next. He told their taxi driver to take
them to some Hindu temple. They rang the doorbell at a temple. The temple priest got up and
came to the door. It was quite late already and the priest asked angrily, "Why did you wake me
up?" The man explained his situation and that the family needed a place to spend the night. The
priest replied, "There is no place for you to stay here." Hearing this, the man felt even more
desperate.

The taxi driver was a Sikh. He suggested, "Let me take you to my Gurdwara. Maybe there you'll get
a place to stay the night." It was already very late when they reached the Gurdwara. They rang the
door-bell. The Granthi Ji came to the door and the man related his story, and asked for a place to
pass the night. Granthi Ji replied warmly, "You are welcome. You will get a place to stay and food
to eat." The man's wife had some money with her. She paid the taxi driver and thanked him for
bringing them to a good place. Granthi Ji told his wife to prepare a meal for them. After dinner,
she also gave them some warm milk to drink. The family felt relieved and safe.

MAmrit vela (early morning), Granthi Ji recited Sukhmani Sahib. The man from Madras felt
comforted by listening to Gurbani. He asked the Granthi Ji what he was reading. Granthi Ji replied,
"This is the prayer which gives peace to the mind, Sukhmani Sahib." The man asked, "Do you have
an English version. I feel like reading it too but I can only read English." Granthi Ji replied, "I have

an English version which I can give you, but it is forbidden in our religion for someone to handle
the prayer book while drinking liquor or smoking cigarettes." The man gave his assurance that he
did not smoke or drink.

The secretary of the Gurdwara came. The Granthi related the family's difficulty to him. The
secretary was a kind-hearted man. He reassured them, saying "We will buy you return tickets from
the Gurdwara fund and when you return to Madras, you may repay the money if you wish." When
the family returned to Madras, the man sent back the money to the Gurdwara. He also wrote that
he was reading Sukhmani Sahib everyday. After some time, he received a job promotion and sent
some money to the Gurdwara's Langar (holy community kitchen open to all without distinction).

(iii)

There lived a rich man in Ludhiana. He had a servant girl. When the lady of the house recited
Sukhmani Sahib, the servant girl also listened to it. She would sit near the lady and listen to
Gurbani while ironing clothes. Although the girl was uneducated, her mind became peaceful when
she listened to the prayers. The lady thought, "This girl is reaching maturity. Soon it will be time
for her to get married. She will be needing some money for her marriage." So, she increased the
girl's salary putting the extra amount in a bank. When it was time for the wedding, the lady went
to meet the girl's father and handed over the girl's savings to him. She said, "I liked your daughter
and increased her salary so that she could use it for her wedding." The girl's father was very happy
and thanked the lady. The lady replied, "Your daughter listened to the Sukhmani Sahib Paatth
daily. This is the blessing of the prayer."

In search of the True Guru

After remembering all these incidents, I thought that while I could part with my own brother, I
could not do without reciting Sukhmani Sahib. I was unhappy and felt like going to some quiet
place to do simran (short for Naam simran: meditative recitation of God's Name). I went to my
mother and said, "You have two sons and two daughters. If anything happens to one of them, you
have to accept God's will."

Hearing this, my mother took me in her arms am we both wept. She knew that I wanted to leave. I
said, "The Naam you taught me to recite during my childhood is now in my heart and soul. Now I
only feel like continuing wholeheartedly with the recitation of Noom. " My mother said, "I know
that it is written in your fate to recite Noam. When you meditate, we will benefit also."

I next went to my father and also told him about my desire to meditate. When he heard this, he
took out my birth chart and started reading it (this is the janam kundli or janum path which
foretells one's course in life. It is prepared by pundits on the basis of one's date and time and
other details relating to one's birth. While some Sikhs indulge in such practices they have no
validity in a practical life ideology like Sikhi which believes in udham (effort), ghaal (sustained
effort to live an upright life of Naam simran and sewa) and nadar (Waheguru's unpredictable
benevolence which unites the wandering soul with the Ultimate Reality)).

It was written that I was going to start meditating from a very young age. When I grew up, I would
visit many countries. My father said, "If this is written in your fate, I shall not try to stop you' I
hugged my father and told him "Other than repeating the Lord's Name, I have lost interest in
everything else."

When going to bed that night, I thought to myself, "I should obtain gurmantar (guru's mystical
blessing) from a great soul and sit in some quiet place to do simran." The next morning, I took a
bus to Delhi. When I reached Delhi, I thought, "I might meet somebody here who would recognise
me, my moh (attachment) may be rekindled. I might start missing my family, give up my mission
and go home. I transferred to a train that was going to Bombay. As I sat in the train, I kept thinking
of my home. I wondered where I was going, leaving my parents, brother and sisters. I had no
destination and no abode. Soon it was night and, tired as I was, I fell asleep.

In my dream, someone said to me, "Your attachments are due to past deeds and one day, you
have to part. The Lord's Name is written in your destiny. The place where you are going will be
good for you."

When I arrived in Bombay, I stayed in a hotel for one night. I decided to look for cheaper
accommodation. From the newspaper advertisements, I found a room in Panjabi Colony. I thought
to myself, "My soul has become very soiled. Without meditation it is not going to get cleansed." I
recited Sukhmani Sahib daily and spent a lot of time doing simran. My mind was full of bairag
(spiritual loneliness - see also Glossary) and while doing simran for many hours, I used to wonder
when I would meet the perfect guru. I began my search.

First I went to a church. Everyone was sitting on chairs. I sat down too. One man got up and read a
poem about Jesus. "Beloved Jesus, you are the King of the whole world, the whole world knows
you."

I did not find peace at this place. In the Hindu faith, people take off their shoes and sit on the floor
when they pray. I didn't like it at the church because everybody was sitting on chairs with their
shoes on. I decided to go back home. The next day, I went to the Mandar (Hindu temple). There
was a ladies' satsang (congregation) in progress. A few men were present, also. The ladies were
singing a folk song in praise of Bhagwan Krishan.

"Go away the black clouds. Don't rain in my city. My lord has gone to foreign lands..."

I was hoping to meet a saint there but I was disappointed. When the programme ended the priest
gave each of us two tulsi (basil) leaves as prosood (sacrament). In the Hindu faith, tulsi is
considered very sacred. My aim to find a true guru was not fulfilled there either. I was very sad. I
had not found a true guru and thought of going to Hardwar. Meanwhile, I continued to meditate. I
used to go to a park to do simran. Two to three months passed in this manner. While meditating
Kalyug (worldly distractions attributed to the Age of Kalyug - see yug in the Glossary) started
disturbing me. My mind started to wander. I prayed to the Lord, "I have given up everything but I
am still getting bad dreams. When will I be freed from sins?" The Lord heard my prayer. There was
a Gurdwara on the way to the park.

"The loving desire to meet my Beloved has arisen within my mind. I touch His Feet, and offer my
prayer to Him. If only I had the great good fortune to meet the Saint." (SGGS p. 204)

It had not occurred to me that people of all faiths could go to the Gurdwara. I saw people going
into the Gurdwara for matha tekan (paying respects - see Glossary) to Sri Guru Granth Sahib Ji.
Some were coming out after paying their respects. Those who had short hair covered their heads
with handkerchiefs. I asked them, "Can I go inside too?" They replied, "If you have a handkerchief
with you, you can cover your head and go inside." I covered my head with a handkerchief and
went inside to pay my respects. When performing matha tekan before Sri Guru Granth Sahib Ji, I
felt some divine force on my head and could not lift it up for some time. After a while, I got up and
sat with the Sangat (holy Congregation). I felt as though I had finally come home.

It was evening. The Granthi Singh started reciting the Bani of Rehraas Sahib. It was followed by
kirtan (devotional singing of Gurbani to the accompaniment of musical instruments) done by a
raagijatha (group of professional Gurbani singers). Listening to the words, my mind became very
calm. A sewadar (anyone who is serving) who saw me sitting very still, thought that I was sleeping
and requested me to come outside to have some tea. He then advised me that whenever I come
to the Gurdwara, I should sit attentively. When I went back into the Gurdwara, a Gurbani katha
(sermon explaining the meaning of Gurbani) was in progress. The Giani Ji (title of respect for a
learned person) said that in the age of Kalyug (see Glossary), the Perfect Guru was Sri Guru Granth
Sahib Ji. Hearing this, I was filled with joy that my search for the Perfect Guru was over; that I had
at last found the Guru I had been looking for and my innermost desire had been fulfilled. I
returned home.

That night I dreamt that the jamdoots (angles of death) were taking my soul away to some
destination (Jamdoots are the doots (envoys or messengers) of Jamraj or Dharamraj, the mythical
judge who holds his court at the entry to the next world, the hereafter. Dharamraj passes
jugdement on the souls leaving this worldly existence. So jamdoots represent death and are the
dark angels of death i.e. Dharamraj. They do the bidding of Dharamraj and also punish souls. A
farishta on the other hand, in common language is a white angel of god. The word is also used for
a person who does good).

On the way, I saw other souls being taken away too. They were being tortured by the jamdoots.
We were in a long line with many souls in front of me and many following behind. However, my
soul was not being tortured because I had recited God's Name.

Where there is no mother, father, children, friends or brothers, O my mind, there, only the Naam,
the Name of the Lord, shall be with you as your help and support. Where the great and terrible
Messenger of Death shall try to crush you, there, only the Naam shall go along with you. (SGGS p.
264)

As we walked along, we passed by a very dark area. In this darkness, we saw some very frightful
scenes. They were so terrifying that a person could easily faint from fright.

"Where the path is difficult and the street is narrow, there the Lord shall liberate you." (SGGS p.
996)

As we went further we came to an extremely hot place. It felt as if there was fire burning under
our feet. Then there was a hill, which we were ordered to climb. Those, whose souls were soiled,
found it very difficult to climb this hill. The jamdoots beat them and forced them to climb the hill.
Those with pure souls climbed the hill very easily. According to the Hindu faith, it takes one year
for the soul to reach the court of the judge Dharamraj. My soul was travelling at a very fast speed.
Along the way, I saw all these scenes but they did not affect my soul directly.

On the other side of the hill, was the court of Dharamraj where the good and bad deeds done in
one's life are judged, and reward or punishment meted out accordingly. Like the modern
computer which enables immediate access to information, Dharamraj too is able to look up
accounts of people's deeds instantly. There was a lady standing in the line next to mine. Dharamraj
said to her, "You have served saintly people. There are many pots of milk and a variety of food for
you. Although, you have done good deeds, you did not meditate on the Lord's Name. You will be
reborn a human being. This time be sure to meditate on the Lord's Name and obtain salvation."
Another person's turn came before mine.

Dharamraj said, "Although you were given a chance as a human being, you didn't do any good
deeds. You wasted your life doing evil deeds." He told the jamdoots, "Send this soul to hell and
throw it back into the cycle of chawrasi lakh joon (8.4 million life forms)."

Next it was my turn (It needs to be remembered that Bhai Sahib Ji is reciting own experience at a
certain time in his life based on his belief at the time). Dharamraj said to me, "You have recited
Bani and meditated on the Lord's Name, but your mind is soiled from the sins in this life. You have
to be sentenced for this. The jamdoots took me to a place where human souls were punished for
their bad deeds. The place resembled an immigration area at the airport where people with
different passports line up in different lanes. Here, there was a separate line for each bad deed.
There was a signboard displayed on every lane. For a lustful person, there was a door to a fire
chamber. Next was a doorway for those who had listened to other people's gossip. They were
punished by having red hot liquid iron poured into their ears. Liars had their tongues cut off.
Thieves had their hands cut off. I could see these terrifying scenes from where I was standing.
There was still a long line in front of me.

Then the jamdoots brought me in front of the fire doorway and commanded me to go inside. I was
terrified. They said that if I did not go in, they would beat my head with a heavy club. They pushed

me in. It was a most dreadful place like a big pond. Many people were suffering there and
screaming in agony. Nothing but cries of anguish could be heard. Nobody could think of food or
water. The water in the pond was boiling like a volcano and small creatures were stinging people.
The whole night passed in this dream. When it was time for me to get up to do my Paatth of
Sukhmani Sahib, my soul returned from hell into my body as I chanted, "Acid Guray nameh, jugad
Guray nameh...." the first line of Sukhmani Sahib Bani, "I bow to the Greatest (Waheguru) Who is
the source of all; I bow to the Guru Who is through the ages.

When I opened my eyes, I was sweating and I had marks of insect stings all over my body. At this
point I thanked Guru Arjan Dev Ji a million times for the Bani of Sukhmani Sahib and started crying
profusely. I kept repeating, "Dhan (Praise be to) Guru Arjan Dev Ji! Dhan Guru Arjan DevJi!" and
thanked God for blessing me and saving me from hell.

It is a well-known truth that recommendation of an influential person works in our worldly affairs.
If a person is jailed and a high- ranking officer calls in asking for the person's release, the person is
freed. The same is very true in our spiritual life. Guru Arjan Dev Ji Maharaj (Great King) helped me
out of hell. I thought to myself, "O' lustful man ! For a moment of sexual pleasure, see how much
you had to suffer."

"O sexual desire, you lead the mortals to hell; you make them wander in reincarnation through
countless species. You cheat the consciousness, and pervade the three worlds. You destroy
meditation, penance and virtue. But you give only shallow pleasure, while you make the mortals
weak and unsteady; you pervade the high and the low. Your fear is dispelled in the Saadh Sangat,
the Company of the Holy, O Nanak, through the Protection and Support of the Lord" (SGGSp.
1358)

Sinners sin and suffer in agony

"The sinners (commit sinful acts), and generate bad karma (sow the seeds of punishment), and
then they weep and wail. O Nanak, just as the churning stick churns the butter, so does the
Righteous Judge of Dharma churn them." (SGGS p. 1425)

This shabad (hymn) appears in the last few saloks (stanzas) of page 1425 of Sri Guru Granth Sahib
Ji. Maharaj Ji seems to be reminding us, "O human being, if you have not realised this truth in the
last 1424 pages of Guru Granth Sahib Ji, then you are being reminded again."

In this world sinners happily commit sins but when they die, they cry out in anguish, "Hai, hai" as
they pass through terrifying paths and see terrifyi ng jamdoots (dark angels of death) on their way
to the other world. Guru Ji says, that just as a turning churn beats curd (to separate butter), so
Dharamraj, through his jamdoots, tortures and punishes the sinners in hell. It is frightful enough to
see these tortures, let alone go through them.

O' human being! You preoccupy yourself satisfying your worldly needs. Hourly, you demand a cup
of tea. You eat several times a day. You spend many hours watching television. Every morning, you
must read the newspapers. If some neighbours come visiting, you end up gossiping. This is how
your day passes. Every person has come into this world for a short time. The inevitable return to
the God's court is forgotten. There is no enthusiasm to do good deeds.

"Making all sorts of efforts, they wander around; but they do not make even one effort. O Nanak,
how rare are those who understand the effort which saves the world." (SGGS p. 965)

You are not performing the task for which you came and waste your whole day in materialistic
pursuits.

"O human being, meditate on the Lord, as long as there is breath in your body." (SGGS p. 724)

You have come into this world for the sole purpose of meditating on the Lord's Name.

"O mortal, you came here to earn a profit. What useless activities are you attached to? Your life-
night is coming to its end." (SGGS p. 43)

Satguru Ji (the True Guru) says that you have come to this world to reap the fruit of the True
Name but you are wasting your precious life in worldly pursuits.

"Fareed, the hours of the day are lost wandering around, and the hours of the night are lost in
sleep. God will call for your account, and ask you why you came into this world." (SGGS p. 1379)

Bhagat Farid says that, "O human being, you waste half of the day/night cycle (i.e. half of twenty-
four hours) doing your household chores and the other half sleeping. You have not meditated on
God's Name. When you die, Dharamraj will ask for an account of your deeds. What reply will you
give then?"

Meditate on the Name of God and make your life successful. Save yourself! Save yourself from the
torture of jamdoots which is very severe indeed. Gurbani bears witness to the suffering of the soul

following a wasted life. The (life and death) ocean of fear can only be crossed in the company of
the Saadh Songot (Holy Congregation).

I have had personal experience of how a lustful person is tortured in that horrible nightmare. A
person is first taken through a gate of fire and thrown into the pit of hell where the water is boiling
all the time.

When the soul reaches there, it repents for it's evil deeds. There is no food or water served. On all
four sides, one can hear the wailing of "hai! hail" If someone asks for water, he is first asked by the
jamdoots for which good deed done during his lifetime he should be given water. If he has none to
his credit, then no water is given. Therefore, O human being, for the remainder of your life, use it
for simran and charity, because when you die, only Naam simran (see Glossary) will be of any help
to you. Reap the benefit of the human form. If you end up in the cycle of 8.4 million life forms, you
do not know when you will get a human birth again. Now, that you have been given a human
body, you should make good use of it. If you have not started doing simran, it is still not too late
for you to make a start. Bhagat Kabir Ji says in the following shabad:

"Meditate in remembrance on the Lord, or else you will regret it in the end, O mind. O sinful soul,
you act in greed, but today or tomorrow, you will have to get up and leave. | | 1 | | Pause 1 1
Clinging to greed, you have wasted your life, deluded in the doubt of Maya (see Glossary). Do not
take pride in your wealth and youth; you shall crumble apart like dry paper. | | 1 | | When the
Messenger of Death comes and grabs you by the hair, and knocks you down, on that day, you shall
be powerless. You do not remember the Lord, or vibrate upon Him in meditation, and you do not
practise compassion; you shall be beaten on your face. 1 1 2 | | When the Righteous Judge of
Dharam (Righteous Conduct) calls for your account, what face will you show Him then? Says Kabir,
listen, O Saints: in the Saadh Sangat, the Company of the Holy, you shall be saved. | | 3 | |
(SGGSp. 1106)

In a shabad in Sri Dasam Granth Sahib, (Roopkaur Prathai Patshahi 10), Guru Gobind Singh Ji
repeated his father's advice to him forbidding extra-marital relationships with women. A man
should daily get closer to his own life partner and never, even in a dream, think about sleeping
with another woman.

Many examples from Indian lore are given illustrating clearly that nothing but grief results from
extra-marital affairs.

"The mind of the faithless cynic is like a crazy elephant. It wanders around the forest, distracted by
attachment to Maya (see Glossary)." (SGGS p. 415)

The teaching in this shabad is that the wandering mind should be controlled as a horse is kept in
check by the reigns, and senses should be controlled as the saddle on a horse is secured in place.

From that day onwards, I started going to the Gurdwara daily. There were two Gurdwaras near the
vicinity of my house. One day, I went to the other Gurdwara. After the Paatth of Rehraas Sahib,
kirtan was sung. Someone had done the sewa (arrangement) of langar (Gurdwara food) that day.
The Secretary requested everyone to have langar before leaving. I sat down in the pangat (non-
discriminatory line in the langar area for eating food). The person serving langar was scrutinizing
everybody to see if anyone had come back for a second round of langar. I said to someone, "That
person is doing sewa, but he is looking at us sternly." Just then, a poor old lady came and sat in the

pangat. She asked for a metal plate for food. The person serving the food scolded her, " You bad
woman! You have come to eat for the second time! I shall not give you food twice!"

Seeing the action of that man, I realized that Gurbani had no effect on him at all.

"Kabir, what can the True Guru do, when His Sikhs are at fault? The blind do not take in any of His
Teachings; it is as useless as blowing into bamboo." (SGGS p. 1372)

Humility and courtesy are the pillars of Sikhi but this man lacked both these virtues. His harsh
words affected me but Guru's Bani which had pierced deeply into my heart, reminded me (as
above) that I was to become the Sikh of the Guru and not the Sikh of another Sikh, hence, Bhai
Sahib Ji is reminding us here that we are to become the Sikhs of the One and Only True Guru
through His Bani (Guru Bani) and never the Sikhs of another Gurbhai Sikh, no matter how
accomplished. This point needs stressing in view of the global spread of Sikh gurudoms. This man
will reap what he is sowing.

Scenes of Hell: These pictures are displayed at a Singapore museum (Haw Par Villa). The scenes of
Hell resemble those which Bhai Rama Singh saw in his dreamlike vision.

Bhai Rama Singh in Paris with Dalia, before embracing Sikhism and before Guru Sahib Ji's partakh

Darshan (divine sight).

And after embracing Gursikhi when Dally was leaving for Israel.

In England after the second Amrit Sanchaar (see Glossary), the Panj Piaray (Five beloved ones in
orange robes - from right to left) Giani Amolak Singh, Bhai Mohinder Singh, Bhai Rama Singh, Bhai

Avtar Singh and Bhai Amrik Singh

In Vancouver (Canada) Bhai Rama Singh (left) can be seen with Sant Baba Sewa Singh Ji, Bhai

Joginder Singh and his son, and Giani Ji.

In the West, the white people are also embracing Sikhi. A model of Sikhi parchaar (preaching), Bhai
Sukhdev Singh Ji of Malaysia with Singhs and Singhanis from England and America.

>92 1 1

Fountain of Amrit, promoting kaar-seva (variety of services including construction projects) at Sri
Anandpur Sahib, Sant Baba Labh Singh Ji at Derby. With him from left to right) S. Rajinder Singh
Purewal (Proprietor of Punjab Times) and Bibi Jasvir Kaur Purewal, Bhai Rama Singh, Bhai Pakhar
Singh, Baba Labh Singh Ji, Bhai Jagtar Singh, Bhai Waheguru Singh and Bhai Malkit Singh.

When Sant Baba Sheesha Singh Ji, who is promoting Kaar-sewa at Gurdwara Langar Sahib (Baba
Nidhan Singh Ji) at Sri Naded (Nanded) Sahib, came to England for making a sewa collection. (Left
to right) Bhai Amarjit Singh, Baba Sheesha Singh Ji, Bhai Harbans Singh and Bhai Harcharan Singh

with the sangat at London.

Bhai Prithipal Singh and Amritpal Singh playing Gatka in Italy.

A sangat scene in which Bhai Sahibs Sadhu Singh Atwal, Pakhar Singh and Randhir Singh Atwal can

be seen.

Bhai Rama Singh Ji discussing Gurmat with children at a children's camp at Makindu Gurdwara in
East Africa. On the left is Bibi Manjit Kaur, on the right, Bhai Satnam Singh (Southall) and children.

The Singhs of New York greeting the jatha (group) from England at Kennedy Airport to attend the
Gurmat Camp at New York. From right to left; Bhai Raghbir Singh, Bhai Sohan Singh, Bhai Jarnail
Singh, Bhai Pakhar Singh, Bhai Rajinder Singh Purewal.

Sikh children living in different countries are keen to learn kirtan. In the above photo,
Nottingham's Bhai Malkit Singh's daughter Bibi Mansunder Kaur (Sundri) is playing tabla (drums)

with Bhai Jiwan Singh Ji.

Small children doing kirtan

International Akhand Kirtan Smaagam at Guru Nanak Gurdwara, Smethwick, Birmingham.

Journey to England

Ashok Kumar and I were classmates. He had migrated to Africa with his parents and later gone to
England to pursue further studies. We wrote letters to each other. One day, I received his letter,
inviting me to visit him in England. He sent me the necessary immigration papers also. I started
making preparations.

I already had a passport, so I bought a ticket to travel by ship to England. The ship left Bombay on
1 January 1964, and arrived at Tilbury, England on 18 January 1964. The journey took 17 days and
the sight of the sea everywhere was a great experience. My friend came to pick me up. When we
reached his house, I asked him if there was any Gurdwara nearby. He said that he had heard of a
Gurdwara in Shepherds Bush but he had not been there to see it. It was not too far. I was
delighted. I got my first nitnem gutko (daily prayer book) from this Gurdwara.

Ashok was working in the Indian Embassy in England. He told me of a job opening in his work place
and asked me to apply for the job. The next day, I went to India House. I had a letter of
recommendation from the President of India. When I was working in Indonesia, the President of
India had come for a tour. The officer, for whom I was working, assigned me the job of looking
after the well- being of the President during his stay in Indonesia. He stayed for a week, during
which I served him well. Before leaving, he wrote me a character reference in which he said that I
was a good and honest worker and that he was happy with my service. I took this reference along
for my interview.

I told the interviewing officer that I had U character reference letter from the President of India.
While I could not speak fluent English, I was able to read and write. When he saw my referral
letter, he was very pleased and said politely, "There is no real need to speak English here as all the
officers are Indians." I was given the job and assigned light duties. I thought to myself, "Because of
a reference from a worldly "king" (i.e. the President), nobody questioned me. If a person sings the
glories of the Lord, then he will surely receive respect and be welcomed in God's court." My faith
in the Lord increased even more.

After working for two or three days, I said to myself, "You are forgetting the meditation on Naam.
Why have you got yourself entangled in worldly affairs?" Hearing my heart's prayer, Waheguru Ji
gave me an opportunity to meditate on his Name. Soon the High Commissioner of India was
transferred to India. His house was now vacant. My colleague and I were given the duty of looking
after it. I saw this as an opportunity to spend more time doing paatth and simran. One day, as I
started reciting the Japji Sahib, my thoughts were focused on the opening Basic Precept of
Gurbani, the Mool Mantar; Ik Oangkar, Sat naam, Karta Purakh, Nirbhau, Nirvair, Akaal Moorat,
Ajooni, Saibhang, Gurprasaad. (Mool Mantar, SGGS p. 1)

In the wording of the Mool Mantar above, the God as revealed to Guru Nanak Dev Ji is described
as: The positively infinite One (Ik indicated by the numerical 1 is symbolic of the positive nature
of the God Being. God is not zero or shun as in some other Indian traditions). Supreme Source of
all creation {Oangkar shown by the first letter of the Gurmukhi alphabet ooda, which is left open
ended at the top to indicate the infinite and creative nature of the God Being), the Truth (Sat), the
Universal Spirit or Being (Naam), the Creator Being (Karta Purakh), the Fearless Sovereign who is
without enmity (Nirbhau Nirvair), the Picture of Eternal Beauty (Akaal Moorat), the Unborn and
Self-existent (Ajooni Saibhang), the Enlightener (Gur), the Bountiful (Prasaad). (Gur Prasaad is also
interpreted as "(to be realised) through the Grace of the Guru (This is a form of interpretation

which is sometimes mis-construed to promote intermediary gurus. In Sikhi the Guru is the True
Guru's Bani and through Bani the Ultimate Truth i.e. the God Being described by Guru Nanak Dev Ji
in the Mool Mantar)." Translation of the original wording can never be certain, therefore, the
original divine wording must be read by Sikhs and non-Sikhs to feel the deeper meaning known
only to the True Guru Himself.

I felt like repeating this verse over and over again. I felt that this must be some kind of mantar
(mystical formula) and decided to repeat it continuously. I recited the Mool Mantar for one hour
and my mind became calm. I told my colleague, "I will cover your duties and you are free to go
wherever you want. I will also cook your meals but you must buy the food. All I ask for is to be left
alone." He was very happy to hear this, as he was not required to do any work. The next day, I
experienced even more calmness in my mind. I started doing more meditation. I thanked God for
providing me with that job and also ample time for doing simran. This went on for six or seven
months. I started enjoying it more and more. I would recite Mool Mantar twelve to thirteen hours
daily.

After about ten months, I was blessed with ridhian sidhian' (spiritual powers - n" is soft in
pronunciation. Ridhian sidhian are associated with magical cult powers and not approved in Sikhi).
I achieved calmness of mind and felt like reciting prayers all the time. By ridhian sidhian I mean
that I was able to foretell the near future. I could foresee if it would rain or shine the following
day. There are many other kinds of things too which can be foreseen. To be blessed with such
extra sense by God, may be compared to the situation, when a boss is happy with his
subordinate's work, he promotes the latter and provides him a secretary to lighten the work-load.
The secretary takes care of all of the odd jobs. In the same way, a person who pleases the Lord by
meditating on His Name, is blessed with these spiritual powers for help in life. Unfortunately,
many people, who are blessed with spiritual powers, get preoccupied with them. They remain
stuck at this point and fail to make any further progress. They never get to enjoy Naam ras (the
sweet ambrosial taste of God's Name).

"(Such powers of) Ridh sidh symbolise worldly attachment, and obstruct the habitation of Naam in
the devotees mind." (SGGS p. 593)

I was very happy that having done so little simran, God was taking care of all my affairs. After one
year, the High Commissioner returned home. We were relieved of duty from there and returned
to the main office at India House.

No matter what faith a person belongs to, he is sure to obtain spiritual powers if he meditates on
the Mool Mantar ten to twelve hours daily. At that time I was clean shaven. When I returned to
India House, I was given heavier workload and my job required me to talk to people. There was no
peace in the surrounding environment and I could not recite and complete my paatth. I spent time
reading newspapers and the time I spent doing paatth of Mool Mantar decreased considerably.
My mind started wandering again and I lost the gift of the spiritual powers.

I developed an interest in learning English. After office hours in the evening, I started attending
English classes. There I made more friends. One day, while my friends and I were sitting and
chatting in the canteen, we decided to take a trip out of town during the holidays. A Punjabi friend
of mine had a car. Our group was made up of a brother and sister who were Christians, another
girl from Israel, my Panjabi friend and me. All of us were classmates. We finalised our plan to visit
other parts of Europe.

Pertakh Darshan (Experience of a Holy Sight in reality)

When we were about to leave for our holiday, one of the girls suddenly fell ill. We could not cancel
our trip as we had already taken leave from work. The remaining four of us set off as planned.
From Dover we went to Paris, Italy, Switzerland, Austria and Germany. I was reciting Japji Sahib
and Chaupai Sahib all along the journey. The Israeli girl, Dalia, asked my Punjabi friend, "What is
Ram reading in the morning and evening?" He replied, "He is reading the hymns of the Guru. By
reading these hymns, the mind becomes pure. The Guru takes care of his Sikh and saves him from
doing bad deeds." Dalia asked him, "Then why aren't you reading the hymns too?" to which he
replied, "I used to read them. I didn't cut my hair either. Now, because of work, I have cut my hair
and also stopped reciting my prayers."

We reached Germany quite late at night. All of us were exhausted. The hotel was almost fully
booked. We managed to get 2 rooms with double beds. After booking the rooms, we realised that
Dalia had to sleep somewhere too; she would have to sleep with one of us. Dalia knew I was a
religious person and a Sikh of the Guru. Dalia said, "I really don't mind. I'll sleep with Ram as I have
full trust in him." At that moment, I remembered Sri Guru Gobind Singh Ji and in the depth of my
heart prayed, "O True King, I have not become your true Sikh yet, I haven't kept my hair. This girl
believes me to be your Sikh. Please save the honour of your Sikhi." Even then, my mind was
doubtful as I wondered what thoughts could be running in Dalia's mind. Hopefully, her mind would
not waver. As I went to bed, I remembered the scene in hell. I was so exhausted that I fell into a
deep sleep and even forget that there was a girl in the room with me.

At Amrit vela (about one or two in the morning), the room was suddenly flooded by a very
bright light. My body became weightless. A sweet, melodious tune started playing in my ears,
and I was in a state of spontaneous Naam simran. I could hardly bear the ecstasy of this
phenomenon. At that time Sri Guru Gobind Singh Ji Maharaj gave me his holy pertakh darshan
(Pertakh experience is that, the reality of which is not in any doubt i.e. "real, clear and present"
(e.g. pertakh Guru nistaaray) i.e. not imaginary. Therefore pertakh darshan is not a vision but a
real experience of seeing and hearing a holy person or a diety). I felt that I had seen Guru
Maharaj Ji in this form sometime before, when He was in a living body, during His lifetime. Guru
Maharaj Ji's first words to me were, "Take Amrit and be initiated as a Singh. Your mission will be
to promote Amrit baptism in many countries."

Guru Maharaj Ji's second command was, "I have given my Khalsa five kakars (articles of faith) —
kachhera (Khalsa martial shorts), kara (iron bangle), kirpan (sword), kanga (small wooden
comb), and keski (a short turban to cover and protect unshorn hair - kes). The Sikh Panth (those
who belong to the Sikh faith) and the Khalsa (those who have taken Amrit) do not follow my
directive. Some have modified the fifth kakar from kes-ki (short turban for covering hair) to kes
(hair). You are ordered not to give Amrit in the baptism ceremony unless keski is included as one
of the 5 kakars

The third message of Guru Ji was, "The coming of Khalsa Raj is inevitable. But, only when the
Khalsa follows my guidance. Rehat, the code of conduct for the Sikhs, is more important to me
than a Sikh.

During the Khalsa Raj, spiritual guidance will be mine and the Pan] Piaray, the Five Beloved
Ones, will give the lead. Punjab will become like heaven, a part of Sachkhand, the Plane of Truth

i.e. God's country. The Khalsa institution of Panj Piaray will head every local (village level)
community.

On hearing these divine words, I could not contain myself and lost consciousness. When I opened
my eyes, Maharaj Ji had gone. I did not have enough strength left in me to try even to speak with
Guru Ji. In all humility, I felt extremely blessed to have been entrusted with the supreme sewa of
Amrit sonchoor - initiating Sikhs to the supreme order of the Khalsa through the ceremony of
Amrit sonchoor (see Amrit in the Glossary).

"Chant the Naam yourself, and inspire others to chant it as well Hearing, speaking and living it,
emancipation is obtained. To essential reality is the True Name of the Lord. With intuitive ease, 0
Nanak, sing His Glorious Praises." (SGGS p. 289)

"When the seed of the karma of past actions sprouted, I met the Lord; He is both the Enjoyed and
the Renunciate. My darkness was dispelled when I met the Lord. O Nanak, after being asleep
countless incarnations, I have awakened." (SGGS p. 204)

When I woke up in the morning, my eyes were filled with tears. Dalia asked me, "Ram, what has
happened to you?" I replied," You will not understand what miracle I have experienced." I slowly
explained to her that Guru Gobind Singh Ji, the Master of the universe, came here to grant me
salvation. She was very surprised that my Guru was so merciful that he had come to meet me. She
told me that she dreamt that she was asleep in a beautiful land with sweet smelling flowers. I was
so touched to know that Guru Ji had also blessed this girl. She must be a very fortunate soul.
Because of her, I got the chance to see the Lord.

From that day onwards, I stopped shaving my beard and cutting my hair. I decided to receive
Guru's Gift of Amrit (through Amrit initiation - see Glossary) and be initiated into the Order of the
Khalsa as soon as I returned to England. The longing of my soul for union with the Lord Guru
(through the ceremony of Amrit Sanchar - see Glossary) was like that of Bhai Gurdas when he was
in Kanshi and remained separated from Guru Ji for a prolonged period.

[Translation note: At this time Bhai Gurdas wrote a Kabit (stanza) which describes in the most
poetic language the longing of the soul, depicted as a woman, who meets her True Love in His full
Glory and wakes up to find that her condition is like a fish which has been thrown out of the
water. It is not within the linguistic skill of this servant of the Guru to be able to capture the
intensity and beauty of Bhai Sahib's language. For reference, the Kabit starts, "Supan charitar
chitar, banak banay bachitar, Pavan Pavitar Mittar, aaj moray aa-ay hain... " (Bhai Gurdas Kabit
205.) Bearing in mind Bhai Rama Singh Ji's constant reminder about the great importance of
learning the Panjabi language and understanding Gurbani in its original wording, much injustice is
done in attempting what cannot be translated but only vaguely interpreted.]

In this age of Kalyug I, a humble servant of Sikhi, am not the only one who has been blessed by
Guru Gobind Singh Ji's darshan. Baba Sewa Singh Ji, Baba Puran Singh Ji Kericho-waalay, Bibi
Balwant Kaur and Baba Nidhan Singh Ji have also been blessed with Guru Ji's darshan. It is most
surprising that Guru Ji also gave darshan to an African who had no knowledge of Sikhi at all. This is
a sign of one's previous good deeds. The life stories of these people are given in the following
chapters.

Keski - the Fifth Article of Faith

"The Sikh who keeps his hair but does not take Pahul (Amrit) is a hypocritical and foolish Sikh. He
will not have my darshan (vision), he is a sinner.

It is most important for every Sikh to take Amrit (see Glossary). Without taking Amrit one cannot
be a true Sikh, even if one is born in a Sikh family and keeps unshorn hair. Guru Gobind Singh Ji
directed the Sikhs to keep a keski, a short dastar (Sikh turban) wound neatly around the head to
cover and protect the hair (The English translation of dastar sajaoni as "tying a turban", while
acceptable, is inadequate and even a bit offensive. Sajaona is to present or display carefully and
neatly and "tying" does not give the same meaning).

History has recorded how much Guru Gobind Singh Ji loved keski He himself honoured Maaee
Bhaag Kaurwith a keski (Maaee Bhag Kaur popularly known as Maaee Bhago led the Majhail Sikhs
to the battle at Mukatsar so that they could be redeemed by Guru Ji. They had led Guru Ji during
the siege of Anandpur (in 1704 CE)). Guru Ji promised Amritdhari (those who had taken Amrit)
men and women:

"As long as the Khalsa remains distinct, I will give them all my blessings/power." (Sarb-Loh Granth)

Amritdhari Sikh women are Guru's Khalsa (see Glossary) and hold the same status as Sikh men.
Their rehat (code for living should also be the same. Guru Ji did not discriminate between men and
women. In the stormy winds of fashion, the Sikh women should stay firm and remain steadfast in
their Sikhi principles by preserving their hair neatly in the form of a top-knot covered with keski.
From the traditional texts relating to the Sikh code of conduct, the following line shows that keski
was given the same importance as the other four articles of faith:

The drawers, steel bracelet, sword of mercy, wooden comb and the small turban. The one who
keeps the discipline of these Five K's is a Sikh. (Rehatnama Bhai Chaupa Singh Ji)

The famous English historian Mr. Cunningham in his book (HISTORY OF THE SIKHS) has written
about Sikh women "The Sikh women are distinguished from Hindu of their sex by some variety of
dress chiefly by the higher top knot of hair"

In Maharaja Ranjit Singh's fort in Lahore and in the Victoria Museum in Calcutta, there are
paintings of brave Sikh women. These paintings portray Sikh women wearing keskis. In Mehthiana
Gurdwara near Jagraon, district Ludhiana, there are statues of brave Sikh women adorned with
keskis.

Bhai Veer Singh Ji in his book "Rana Surat Singh" has portrayed an impressive picture of Rani Raj
Kaur. She is shown wearing a keski decorated with a khanda the symbol of Gursikhi.

Even before World War 1, Amritdhari women were strict about keeping the rehat (discipline) of
keski. The Sikh schools and colleges in Ferozepur, Kairon (Amritsar), Jaspalon and Sidhwan
(Ludhiana) made it compulsory for the girls to wear dastar (Sikh turban). Without wearing the
dastar they could not study in these schools and colleges. Before the partition of the country,
Chief Khalsa Diwan used to hold an educational conference every year. The girls who came from
these village schools and colleges to attend these conferences all had their heads covered with

dastars. Most of the women, who took part in the Akali freedom movement and underwent
imprisonment, wore dastars.

Every family member, men and women, of the famous Sikh scholar Giani Gurbachan Singh Ji
Khalsa of Bhindra, wore keski. The women in the kirtan group of Bhai Sahib Teja Singh Ji of
Masthuana used to wear keski. In the district of Bhasod in Malwa, there was a society called
"Panch Khalsa Diwan", and the women in this group were required to wear keski. Before the Akali
movement there was a prominent organisation called "Central Majha Diwan". Beside preaching,
this organisation instilled in the minds of the people of Panjab the importance of keski. Many
women started wearing keski and abandoned the traditional dupatta (also called chooni, a
traditional piece of fine cloth used with the Panjabi dress, to cover the head).

The women in the Akhand Kirtani Jatha attached to Bhai Sahib Bhai Randhir Singh Ji continue to
wear keski today. They firmly adhere to the principles of wearing a keski and portray an upright
and distinct life style in the Gurmatt and Khalsa tradition. They visibly represent the unique
characteristics of the Khalsa. Women in this group consider keski to be part of Sikh rehat as the
fifth article of faith. They firmly adhere to and remind themselves of this discipline and keep intact
the distinctiveness bestowed on the Sikhs by the tenth Guru Ji.

Sant Baba Nidhan Singh Ji

Sant Baba Nidhan Singh Ji was born in 1882, in the village Nadhola, in district Hoshiarpur. From his
childhood, he enjoyed serving others and doing simran (meditating on God's Name. What is God's
Name? Dozens of Names for God, used by many religions and sects are given in Sri Guru Granth
Sahib Ji. Devotional hymns of 36 saintly beings from different faiths, including those of six Guru
Sahibans, are given in the living Granth Guru (Sikh holy Scriptures) of the Sikhs. Clearly it does not
matter what Name the God-Being is called by, although, Ik Oangkar, Waheguru and Satnaam are
the most common amongst the Sikhs. So repetition of any Name for God is acceptable so far the
mental and spiritual meditative focus is the God's Being i.e. God Being's hazar nozor Divine
Presence here and now).

After completing his studies Baba Ji joined the army. His longing for the Lord grew in his heart.
One day, while serving in the army, he was so overcome by this sorrowful longing that he headed
towards the jungle. There he had darshan of (saw) shaheed Singhs (martyred Sikhs). The shaheed
Singhs were reciting Sukhmani Sahib and riding on horseback towards Sach Khand Hazoor Sahib
(One of the five Thrones of Sikhi. Hajoor Sahib is at Nanded (Naded) in central India, where Guru
Gobind Singh Ji was martyred. Sach Khand (Plane of Truth or God's court) indicates the holy status
of the place. Guru Gobind Singh Ji left for Sach Khand from here having completed His earthly
mission. His final command to the Khalsa Panth was to always seek the guidance of Sri Guru
Granth Sahib Ji respecting it as the Living Guru).

Attracted by the sweet Bani of Sukhmani Sahib, he started following them until they reached Sri
Hazoor Sahib. At Sri Hazoor Sahib, he got busy doing sewa (service with humility) day and night
and did not worry about his army service. While doing sewa of the sangat (holy congregation
which at Sri Hazoor Sahib includes thousands of visitors from all over the world) he would do
simran. This made him popular with the sangat. Some other sewadars (those in the Gurdwara
establishment) became jealous and started interrupting his sewa. They told him that he could not
serve there any longer. Baba Ji thought, "If I cannot serve here, then why should I stay here?" He
started back to Punjab. He was very sad at heart. On his way back Baba Ji sat in meditation at a
place where Gurdwara Manmaad is now situated (This d sound (in Manmaad) peculiar to Indian
languages is ada pronounced quickly with a rolling tongue. The Sikh iron bangle kada is
pronounced in this way and most western born children have great difficulty pronouncing this
sound).

As he was doing simran, he reached a state of intense Bairag (see Glossary) and Sri Guru Gobind
Singh Ji gave partakh darshan(see Glossary). Guru Ji asked, "Where are you going, leaving the sewa
at Sri Hazoor Sahib?" Guru Ji ordered Baba Ji to go back to Hazoor Sahib and start doing langar
sewa. Baba Ji said "Guru Ji, I have nothing with me, how can I start this sewa?"

Guru Ji replied, "(With) My pocket and your hand!" (Mera kheesa tera haath!)

Baba Ji went back to Hazoor Sahib and started the Langar. Guru Ji's words came to pass. The
langar sewa in Baba Nidhan Singh Ji's name continues. Following Baba Ji, Sant Harnam Singh Ji and
Baba Atma Singh Ji Moni took up this service. Today, this service (expanded to include
accommodation) is being done by Bat Sisa Singh Ji.

Sant Baba Sewa Singh Ji

As Guru Ji bestowed the gift of sewa on me, in the same way He directed Baba Sewa Singh Ji of
Anandpur Sahib. In 1912, on the occasion of Hola Mahalla, Sant Baba Sewa Singh Ji went to
Anandpur Sahib. He was standing at the location where Sri Bauli Sahib now stands. An old woman
came along. She was carrying a long thin stick in her hand. Baba Ji asked her, "Mata Ji, I have come
to visit the fort. Is this the right place?"

Mata Ji replied by asking, "Have you come to see the ruins?" Baba Ji said, "Mata Ji, these are not
ruins. This is a sacred memorial to honour the proud warriors." By this time the old woman had
disappeared. Baba Ji's eyes filled with tears. He made a promise to himself that he would not let
the historical structures crumble to the ground. After that he never returned home.

Before beginning his project, he sought the help of Sant Ghanaya Ji of Pathlavae-waalay, in this
difficult task. Sant Ghanaya Ji was always eager to help in promoting Sikhi and serving the Guru.
He told Baba Ji, "I can devote only a little time to this project; you will have to do most of the sewa
yourself."

"Whatever work you wish to accomplish, tell it to the Lord. He will resolve your affairs; the True
Guru is the True Witness." (SGGS p. 91)

In accordance with the Guru's instruction, an Akhand Paatth (the continuous reading of Sri Guru
Granth Sahib to completion) was started. However, there was no drinking water or rations for
preparing food for the paatthis (those who do paatth). Provisions had to be bought. The water for
the Karah Prasaad (sweet sacrament - see Glossary), and for the Langar was brought from
Shaheedi Bagh. (Generally, in this publication, capital initial letter L has been used for Langar when
it is mentioned as an institution of Sikhi. Otherwise, use of the lower case initial / for langar may
be interpreted as meaning food served from the Langar (non-discriminatory kitchen) at the
Gurdwara or even at home when prepared for visiting sangat).

The water from the historical Bauli (large open well located at Anandpur fort) was unpleasant
tasting and was infested with germs. Sant Ghanaya Ji decided to invoke Guru Ji's help to get rid of
these problems. He prepared the Karah Prasad (holy sacramental sweet - see Glossary) and
standing in the water of Bauli Sahib, he prayed to Sri Guru Gobind Singh Sahib Ji. As a result of his
prayer, the water in the tank turned sweet. With Guru Ji's blessing, the project was started.

The Langar was started in a shelter made of reed grass. Baba Ji requested the sangat to make
donations for the Langar. He asked them to contribute just a handful of grain each day taken from
their own daily ration. Through collection of donations they were able to provide langar for
everyone. During Guru Gobind Singh Ji's time, langar was served all day long. Baba Ji hoped that
the langar would be provided every day, even after his death. With Guru Ji's grace and the efforts
of the sangat, langar continues to be served to this day. From Baba Ji's time until now, pure ghee
is used in the preparation of food in the Langar. During the religious festival of Hola Mahalla in
March, when thousands gather, zarda, a special dish of rice made with pure ghee is served on the
day of Hola, and Karah Prasaad made with pure ghee served on the day of the Mahalla (Hola
Mahalla festival was started by Guru Gobind Singh Ji to promote the skills of warfare amongst the
Sikhs. Literally, hola means attack and mahalla denotes the capturing of a place).

In those days, there were no modem means of transportation, no trains, and no buses. Baba Ji
used to transport the provisions for langar on rented camels. Later on, camels were bought for
carrying rations. Even with all the transportation problems, the langar was kept going.

Baba Ji first started working on the entrance porch of fort Anandgarh. He made an arrangement to
build his own kiln for baking bricks for this. He had to get permission from the government. The
Deputy commissioner of Hoshiarpur, who was a Muslim, was very much impressed with Baba Ji's
selfless service. He granted Baba Ji open licence for baking bricks in the kiln, even though,
normally, a kiln was allowed to turn out only 800,000 bricks in a year. Baba Ji's helpers, Jathedar
Sher Singh and Jathedar Narang Singh, both of village Nora, and Bhai Nihal Singh faced a lot of
problems trying to provide fuel etc. for the kiln.

During the construction of the entrance porch at Sri Takhat Keshgarh Sahib, a new well was built
so that there would be no shortage of water. The sangat started enjoying the facilities of water
supply for bathing and washing clothes. Now there is a beautiful Gurdwara there and people from
far off places visit it. There is running water and separate bathing facilities for ladies and men.
Langar is served day and night. Baba Sewa Singh passed on the sewa to Baba Bhag Singh and Baba
Labh Singh.

Baba Labh Singh enjoyed doing sewa of Guru Ghar (Guru's House) from childhood. Every day he
went to Sri Darbar Sahib (Amritsar) and took care of the sangat's shoes. He was very humble and
polite to the visitors, and they were very pleased with his regular service. A Gursikh, Bhai Karam
Singh Ji Haldhi-waalay, was very close to Sant Baba Sewa Singh Ji and dedicated fully to doing
sewa. Seeing Baba Labh Singh's devotional sewa, one day, in 1966, Sant Sewa Singh Ji suggested to
Bhai Karam Singh Ji that it was time that the sewa of the Gurdwaras of Sri Anandpur Sahib was
handed over to Baba Labh Singh. With Bhai Karam Singh Ji's persuasion and spiritual inspiration of
Baba Sewa Singh Ji, Baba Labh Singh took over the sewa of Sri Anandpur Sahib. He took
responsibility of the office work and care of all the Gurdwaras. He dedicated himself to taking care
of the visitors by providing facilities for their lodging and langar.

Bhagat Puran Singh Ji

Bhagat Puran Singh Ji was born in 1904 in a Khatri (a Hindu caste) family, in a village named
Rajewal Rohno, near Samrala in District Ludhiana. His mother, Mehtab Kaur, was from a Sikh
family. He got his love for Sikhi from her. During his childhood, Bhagat Ji learned that doing good
for others is also a good way to serve God. He left his studies after completing matriculation (10th
class) due to his father, Chhibu Mai's death. [His name at the time was Ramji Das. Together with
his mother, he travelled to Lahore and took shelter at Gurdwara Dehra Sahib, and got employed as
a sewadar (helper)].

One day, when he was in front of Gurdwara Dehra Sahib, he heard an abandoned child (about 4
years old) crying. The child was mentally and physically handicapped. Bhagat Ji was very kind and
took the child to the Gurdwara and gave it milk. He continued taking care of the child at the
Gurdwara.

In 1947, during the partition of Panjab State, Bhagat Puran Singh Ji carried the child, by now a
teenager, on his back across the new border and brought him to Amritsar. They lived there
together. [This spastic child was named Piara Singh and always remained close to Bhagat Ji.] As
time went by other sick and handicapped children came to him for help. He inspired the sangat by
caring for all of the children who came to him. Others also wanted to do something to help out. In
the beginning, the langar used to come from Guru Ram Das Saran. As time went on, the number
of sick and handicapped patients increased. Charity boxes were put at different locations to collect
donations. The public started making donations, which helped to lay the foundation of the home
for the handicapped, known today as the Pingalwarah. This kind of service is very difficult, only
rare people can do it. Bhagat Puran Singh Ji carried on with this service till his death in 1992. He
became a source of inspiration for many others.

Bibi Balwant Kaur

Bibi Balwant Kaur used to live in Africa. Her husband passed away when she was still quite young.
She had very young children. She was very depressed when her husband died. Bibi Ji's previous
life's good deeds were rewarded and she developed a love for the Lord's Name. She received
Amrit and started doing simran. In this way many years passed doing sewa and simran and, in due
course, Bibi Ji migrated from Africa to England. Bibi Ji started doing the sewa of kirtan when
invited by Gursikhs to do Kirtan at home. With the support of the sangat Bibi Ji arranged for the
construction of Bebe Nanaki Gurdwara at Birmingham. Here the sangat assembles and enjoys the
bliss of kirtan.

After moving to England Bibi Ji had a dream one night. In her dream some divine influence
directed her to go to Sultanpur and set up a Gurdwara to honor Bebe Nanaki Ji (Guru Nanak Dev
Ji's sister, revered by the Sikhs due to her great affection for Guru Ji and early recognition by her of
Guru Ji's mission on earth). Bibi Balwant Kaur immediately made plans to go to India. When she
arrived, she found the place that she had seen in her dream in Sultanpur.

She talked to the owner of the land. When he learned that a Gurdwara of Bebe Nanaki Ji was to be
built on that land, he was very happy. He said that he would talk to his family about it and would
get back to her. He assured her, "I will do whatever is possible. It will be my good fortune if this
place is blessed with katha and kirtan." He touched Bibi Ji's feet respectfully. He then discussed
the matter with his family and it was decided to give the land for building the Gurdwara.

Bibi Ji realised, that to build a Gurdwara was a big undertaking. She had no idea how she was going
to manage it all by herself. Later that night in another dream, Bibi Ji was assured by the same
divine inspiration, that she had the blessing of Satguru. The project was God's own work, which He
was going to get done through her.

Bibi Ji returned to England and started a succession of kirtan programmes. She made
announcements about the building of Bebe Nanaki's Gurdwara. Sangat members gave generous
financial help. Bhai Sahib Harbhajan Singh Sagoo and Channi Ji gave a great deal of assistance to
Bibi Ji. With Guru Ji's grace, the entire project was finally completed. Later Bibi Ji was showered
with more Grace from Guru Ji and received inspiration and funds necessary to open an eye clinic
for the poor.

Bibi Ji learned from watching a television program, that there was lot of poverty in Ethiopia. She
felt really sad watching the poor naked, hungry children, and tears welled up in her eyes. She
prayed to Waheguru and asked for a way to help them. She could not bear to see the desperate
condition of the poor children. Bibi Ji distributed clothes among the children. She sent food. She
went there and had wells dug to combat drought conditions. Bibi Ji has been doing sewa for the
last fifty years and is respected by the local community. Recognition has been given to her work by
the local civic community.

Makindu Gurdwara, East Africa

Sikhs migrated to East Africa in large numbers. Many were employed in doing railway construction
work at a place called Makindu. They built a small Gurdwara there, and started holding morning
and evening kirtan programmes. When the railway project was completed, the Sikhs moved to
Nairobi. Before leaving, they employed a native African sewadar (one who does sewa) to clean the
Gurdwara every day. The man was very lazy and began to neglect his duties. One night, while he
was sleeping, Sri Guru Gobind Singh Ji appeared in his dream. Guru Ji told him, "You are not doing
your duty properly." But he continued as before. Guru Ji then gave partakh darshan (i.e. was seen
in reality). The African was scared. As soon as he got up the next morning, he cleaned the whole
Gurdwara. When visiting members of the songot came, he told them about his strange experience.
He pointed towards a painting of Guru Gobind Singh Ji, and said, "He is the One I saw."

After listening to the African sewadar, the visiting Sikhs decided to go to Kericho to see Baba Puran
Singh Ji. They thought that perhaps he would know something. Baba Ji explained that there was a
divine force at the Gurdwara location. With his encouragement, plans were made for building a
new Gurdwara. These days there is a large Gurdwara there with good arrangement for langar,
which is served day and night, and accommodation. Whoever goes there and prays with faith has
his prayers answered. It is surprising that only African people live there and there are no Sikhs. Not
much money is donated except by the visiting sangat. Whenever any need arises, it is taken care
of with Guru Ji's Grace. When Guru Ji showers His blessing on someone, twenty-one generations
of that person are redeemed by the Guru's Grace. With Guru Ji's darshan by one African, others
are now keen to do sewa in the Gurdwara.

Look of Divine Grace

(Panjabi words which convey the same meaning: Kripa dristee or Mehar di Nazar)

In the present age of Kalyug (see Glossary), people believe only what they see with their own eyes.
Five hundred years ago, Guru Nanak Dev Ji's look of Divine Grace (kindness), bestowed the gift of
salvation on many. Guru Ji gave salvation to Koda Bheel gave life to a dead person, and saved the
souls of Sajan Thug and Vali Kandhari by pointing them to the right path.

Koda Bheel the Cannibal

During his travels, Guru Nanak Dev Ji, when going from Puri to Rameshwar, went into the jungle in
order to save Koda Bheel from his sins. Guru Ji and his companion, Mardana, were dependent on
the fruit growing in the jungle for their sustenance. Guru Ji sent Bhai Mardana to search for fruit
but he got lost and could not find his way back. He was caught by Koda Bheel, a cannibal living in
the jungle. Koda decided to fry Mardana in a cauldron of hot oil and eat him. When Bhai Mardana
saw the hot cauldron he prayed to Guru Ji to save him. The all-knowing Guru Ji responded to
Mardana's prayer and reached Koda's place in time to save Mardana.

Guru Ji's saintly personality and soothing look of benevolence, cooled not only the hot cauldron
but also the burning soul of Koda, who fell at Guru Ji's holy feet in total repentance. Guru Ji freed
him from his sins and forgave him. Koda took charan pahul (water sanctified with the touch of
Guru Ji's holy feet) and adopted Sikhi.

Sajan Thug

Sajan Thug had built a temple and a mosque where he lived and also a rest-house for travellers. He
showed great hospitality to his guests and served them well; but at night, when everyone went to
sleep, Sajan killed the visiting travellers and threw their bodies into a well. He took all their
belongings for himself. In the morning he sat down piously with prayer beads in his hands to
deceive people. One day, Guru Nanak DevJi arrived at his house to deliver him from his sins. Sajan
looked after Guru Ji very well during the day. When night fell he asked Guru Ji to go and rest.

Guru Ji asked him," What is your name?"

He replied, "My name is Sajan."

Guru Ji said, "Sajan, we will sleep after saying our prayers."

Guru Ji asked Mardana to play the rabab, a stringed instrument, and sang a Shabad.-

"Bronze is bright and shiny, but when it is rubbed, its blackness appears. Washing it, its impurity is
not removed, even if it is washed a hundred times. | | 1 | | They alone are my friends, who travel
along with me; and in that place, where the accounts are called for, they appear standing with me.
| | 1 1 1 Pause | | There are houses, mansions and tall buildings, painted on all sides; but they are
empty within, and they crumble like useless ruins. | | 2 | | The herons in their white feathers dwell
in the sacred shrines of pilgrimage. They tear apart and eat the living beings, and so they are not
called white. | | 3 | | My body is like the simmal tree; seeing me, other people are fooled. Its fruits
are useless, just like the qualities of my body. | | 4 | | The blind man is carrying such a heavy load,

and his journey through the mountains is so long. My eyes can see, but I cannot find the Way. How
can I climb up and cross over the mountain? 1 1 5 1 1 What good does it do to serve, and be good,
and be clever? O Nanak, contemplate the Noam the Name of the Lord, and you shall be released
from bondage. | | 6 | | " (SGGS p. 729)

When Sajan heard these words he was sorry for his evil deeds. He fell on Guru Ji's feet and asked
for forgiveness. Guru Ji saved him from a life of sin and taught him how to live a good life which
would lead to his salvation.

Vali Kandhari

In the same way, to free Vali Kandhari from his ohonkoor (ego or arrogance - one of the five vices),
Guru Nanak Dev Ji stopped at a town called Hasan Abdal. Guru Ji camped at the foot of a hill. Bhai
Mardana told Guru Ji that he was very thirsty but could find no water nearby. The all-knowing
Guru Ji said, "A Muslim by the name of Vali Kandhari lives at the top of the hill by a spring. There is
no water down here; you will have to climb up the hill and ask him for a drink to quench your
thirst." Bhai Mardana climbed the hill with great difficulty and reached Vali Kandhari at the top.

Bhai Mardana greeted him politely with Islamic greeting (Bhai Mardana was a Muslim himself) and
said with respect, "O saintly Fakir, I am very thirsty. Please give me some water to drink." Seeing
his strange attire, Vali Kandhari asked him, "Who are you? Where have you come from? What is
your name? Are you alone or do you have someone travelling with you?" Bhai Mardana answered,
"I am with the revered sage and great toppo (man of righteous living) of Punjab, Sri Guru Nanak
Dev Ji, whom the Hindus accept as their Guru and the Muslims as their Pir. He has come here after
touring the world and liberating people of their sins. He is sitting at the foot of this hill. My name is
Mardana Marasi. I am his travelling companion. I play the rabab and sing shabads (praises of the
Lord) with Guru Ji."

Hearing such praise of Guru Nanak, Vali Kandhari was furious with jealousy and told Bhai
Mardana, "If your Pir (Islamic word for a religious teacher) is so great, why doesn't he use his
power and get water from where he is sitting so that you can quench your thirst? It is right to give
water to a thirsty person, but in your case, go and tell your Pir to use his divine power to quench
your thirst."

Bhai Mardana was taken aback by such a rude reply. He returned to Guru Ji and recited what had
happened. Guru Ji asked him to try once more and ask for water in all humility. Bhai Mardana
climbed up the hot dusty trail in the scorching sun and pleaded again with Vali Kandhari for a drink
of water. Vali Kandhari retorted angrily, "Can't your Guru Nanak toppo, with such spiritual powers,
quench your thirst? Go back and get water from him." Bhai Mardana went back and told Guru Ji
that he had not been given any water; that he was very thirsty.

Guru Ji asked Mardana to go up the hill yet once again. Bhai Mardana went up the hill a third time
for water. Once again, he humbly greeted Vali Kandhari, and once more pleaded with him for a
drink of water. Vali Kandhari replied, "You will not get any water from me until you forsake that
Hindu/o/c/'r and become my disciple." On hearing this, Bhai Mardana said, "Even if you give me
water now, I shall not take it from you; but I have a question for you."

Vali Kandhari replied, "What do you wish to ask?"

Bhai Mardana: "Can you tell me how many hearts a person has?"
Vali: "You live with a saint and you don't even know how many hearts a person has?"
Mardana: "With my Guru's Grace I know everything. However, I just want to ask you."
Vali: "You talk too much. A human being has only one heart."

With patience and courage Mardana replied, "Vali Ji you are right. A person has only one heart. I
have given mine to my beloved Guru Nanak Dev Ji and bow only to him and him alone. That is
why, just to get a drink of water, I don't want to deceive you by bowing to you with my body (but
not with my heart) alone. My Guru will quench my thirst Himself." Mardana returned to Guru Ji
and told him what had happened, saying "Never have I seen such a stone-hearted person who call
himself a man of God, and yet, refuses to give water to a thirsty person. I think he is a lost soul."

Guru Ji said," Mardana, he has achieved much through meditation and sits on the top of this hill.
However, because of his anger and vanity he can now easily slip from his high spiritual attainment.
We are here to save him from slipping." Knowing Vali Kandhari's spiritual need, in an act of mercy
and to quench Mardana's thirst, Guru Nanak DevJi pulled up a stone with his hand. Pure and cool
water gushed out from the spot. Bhai Mardana drank the cool clear water to his heart's content.
However, Vali Kandhari's water supply on the top of the hill began to be drained. All the water
flowed down to the spot from where Guru Nanak Dev Ji had moved the stone. Vali Kandhari
became very angry when his water was gone. Using the power gained through austerities, he
pushed a huge boulder down the hill straight towards Guru Ji. When Guru Ji saw the enormous
rock rolling down towards him, he calmly put out his right hand. With Guru Ji's divine look, the
hard rock softened like wax and Guru Ji's hand sunk into it as it came to a stop.

When Vali saw that Guru Ji had stopped the boulder and the water was still running, he was
ashamed of himself. He accepted Guru Ji's divine power (and mission) and came down the hill to
as for forgiveness. There is now a beautiful Gurdwara at this place.

The purpose of telling this sookhee (see Glossary) is, to emphasise that, although, one can achieve
a high state of mind through meditation, one has to guard against the five vices; and especially,
replace anger and arrogance with humility and charity. Otherwise all spiritual earnings are wasted
away.

The Village of Thugs

One evening Guru Nanak Dev Ji and Mardana arrived at a village. It was a village of robbers.
Nobody there welcomed them or served them anything. Guru Ji spent the night under a porch.
The villagers thought that Guru Ji and Mardana had a lot of money and so two men were posted to
keep an eye on them. They were instructed, "When they fall asleep rob them of all their wealth!"
But the opposite happened, and the two thugs fell asleep instead. Guru Ji and Mardana got up
during Amrit vela, several hours before sunrise, and started off on their journey. When the
villagers found out that Guru Ji had already gone, they asked the two thugs to share their loot with
them. The thugs explained that they had fallen asleep and had no idea when Guru Ji took off. A
few men decided to go out and search for Guru Ji. After going a short way into the jungle they
found Guru Ji and Mardana and surrounded them demanding all their wealth.

Guru Ji explained, "We don't have any worldly wealth. We are devotees of God." But the robbers
did not believe them. They kept looking at Mardana's rabab (musical string instrument) thinking
that there must be something hidden in it. They looked in it and on not finding anything, they
threatened to kill Guru Ji and Mardana. Guru Ji said, "You can kill us but we have one request.
After you kill us, cremate our bodies by burning them up in a fire." The robbers asked from where
they would get the fire (for people did not have any matches those days). Guru Ji pointed in one
direction and said, "There is a fire burning over there, get it from there."

Four of the robbers guarded Guru Ji, while the other two went to get the fire. When they got
there, they saw a strange sight. There was a quarrel going on between jamdoots (dark angels of
death) and farishtas (heavenly messengers) over the destination of a dead person's soul. The
jamdoots claimed that they had a right to take the soul to hell, for the dead person had not done
any good deeds in his life. The farishtas agreed but said that as Guru Nanak's look (of divine
benevolence) had fallen on the soul, it merited a place in heaven.

Hearing this strange arguement, the men realised their error. They returned and told their friends
what they had seen and heard. All of them begged for Guru Ji's forgiveness and they became Guru
Ji's Sikhs.

We should remember all the good that Guru Ji has done for us. When we go before Sri Guru
Granth Sahib Ji, not only should we perform the ceremonial matha tekan (bow and pay our
respects), we should also remember the valuable teachings of Gurbani and put what we learn into
practice in our daily lives. This way we will receive the blessings of Guru Ji and achieve sukh
(spiritual comfort through contentment) in this life and salvation hereafter.

Bitterness Changed to Sweetness

Not only were the lives of human beings changed, but Guru Nanak Dev Ji's kripa dristee (look of
divine benevolence) changed the character of the environment around Him. His holy look changed
bitter reethay (a wild fruit) to sweetness. During His travels to the northern region, before going to
Nanak Mata, Guru Nanak Dev Ji had a religious discourse with yogis. Mardana was hungry and the
yogis full of ahankar (false pride in own spiritual powers) were curious as to how Guru Ji was going
to feed Mardana.

Guru Ji was sitting under a tree of reethay, which are normally so bitter no one can eat them. Guru
Ji looked up and His gracious glance changed the bitter fruit into sweet fruit like dates. He told
Mardana to climb up the tree and eat as much of the sweet fruit as he liked. The reethay of the
same tree still bear sweet fruit and will continue to do so.

Therefore, if we want to receive the blessings of Guru Nanak, we should discard bitterness (like
the reethay) from our nature and fill our minds with humility. When we talk to anyone about
anything, we should win over hearts by being sweet and humble.

These sakhees (see Glossary) are 500 years old and they are true. Today's youth ask questions
wanting to know how these things are possible. Let me narrate a personal experience. In 1966, 1
was clean shaven and did not have much knowledge of Sikhi. I used to read only Mool Mantar and
Sukhmani Sahib. I had no plans to become a Khalsa Singh. When I went to the Gurdwara people
would ask me to keep my hair. I was finding excuses that some day I will take Amrit in India. When
I went for a holiday to Germany, like Sajan Thug and Koda Bhil, Guru Ji blessed me with His

partakh darshan. He commanded me to take Amrit and take up the sewa of Amrit Sanchaar
(initiating those prepared to follow the Guru's path into the Order of the Khalsa). When I heard
this command, my soul became so strong that I started waiting eagerly for the day when I would
return to England and receive Amrit.

On returning from Germany, I went to Shepherds Bush Gurdwara. On the way home from the
Gurdwara, I met Bhai Amrik Singh. He asked me, "Where have you been? I have not seen you for a
long time." I told him that I had gone for a holiday. Bhai Amrik Singh inspired in me a desire to
serve others. He has a great knowledge of Gurbani and does the paatth with due regard for
correct pronunciation. It is most enjoyable listening to him when he is doing paatth at an Akhand
Paath (see Glossary). Any one who hears him, becomes enchanted by the Gurbani being read
aloud with such devotion. Bhai Sahib advised me that if I was to join Guru Nanak Dev Ji's family
(i.e. become a Sikh) the only option was to take Amrit. The perfect Guru manifests Himself in the
Pan] Piaray (the Five Beloved Ones) and instils the Name of God in a person. Sant Puran Singh Ji of
Kericho had then recently come to England and Bhai Amrik Singh suggested that we both take
Amrit when San Ji arranged the next ceremony. I was very pleased that Maharaj (the Great King)
had heard my prayers so soon. I was searching for the perfect Guru and had found Him. When I
went to the Gurdwara the next day, Giani Amolak Singh Ji was doing melodious kirtan. He sang the
following shabad:

"The frog in the deep well knows nothing of its own country or other lands; just so, my mind,
infatuated with corruption, understands nothing about this world or the next. | | 1 | | O Lord of all
worlds: reveal to me, even for an instant, the Blessed Vision of Your Darshan. | | 1 | | Pause 1 1 My
intellect is polluted; I cannot understand Your state, O Lord. Take pity on me, dispel my doubts,
and teach me true wisdom. | | 2 | | Even the great Yogis cannot describe Your Glorious Virtues;
they are beyond words. I am dedicated to Your loving devotional worship, says Ravi Daas the
tanner. | | 3 ||"
(SGGS p. 346)

I enjoyed listening to the kirtan. Later, when we were eating langar, Bhai Amrik Singh introduced
me to Giani Amolak Singh Ji. He explained that I was a sehajdhari Singh (one aspiring to be
initiated into the Order of the Khalsa). He explained that I had been directed (by Guru Ji) to take
Amrit and requested Giani Ji for arrangement of Amrit Sanchaar. Giani Ji suggested consulting
Baba Puran Singh Ji from Kericho (Africa) who was in London with his daughter who lived at
Perivale.

The next day four of us - Bhai Amrik Singh, Bhai Bhagirath Singh, Giani Amolak Singh, and myself
went to see Baba Ji. Giani Amolak Singh requested Baba Ji to make arrangements for Amrit
Sanchaar for those who desired Amrit initiation. There were 25 persons who were ready at that
time (those who are prepared for Amrit initiation i.e. Khanday Baatay di Pahul, are called Amrit-
abhilaakhi Singhs). Baba Ji told us that there were no other Amritdhari Singhs (those who had
taken Amrit and were qualified to do sewa as Pan] Piaray) who had come over with him. He asked
us to find five Amritdhari Singhs who did not eat meat and drink liquor, and who recited Gurbani
daily and did simran. We looked around without success for five such Singhs (it needs to be
remembered that there were few Singhs and they were widely dispersed in many towns. The
impression should not be gained that there were less than five rehatwaan Singhs (those who kept
full rehat) in London or even in West London in 1964). No arrangement could be made. Baba Ji
went back to Africa and six months passed.

Bhai Dharam Singh, Bhai Nandh Singh, Bhai Sucha Singh, Bhai Nhonihal Singh and Bhai Hardev
Singh. Official opening of Coventry Gurdwara. At that time there were not enough Amritdhari

Sikhs in the country.

The first Raaen Subaaee in England

(Raaen Subaaee: Continuous, all night singing of Gurbani kirtan)

The very first Raaen Subaaee (whole night kirtan without interruption) in England, was held in
"The Green" Gurdwara, Southall in 1968, on Guru Gobind Singh Ji's Avtar Gurpurb celebrating
Guru Ji's birthday. Giani Amolak Singh Ji started Raaen Subaaee kirtan programmes in England. He
did melodious kirtan for five hours. This first night, he started the Raaen Subaaee with this shabad:

"Among kings, You are called the King. Among land-lords, You are the Land-lord. Among masters,
You are the Master. Among tribes, Yours is the Supreme Tribe. 1 1 1 | | My Father is wealthy, deep
and profound. What praises should I chant, O Creator Lord? Beholding You, I am wonder-struck. | |
1 | | Pause | | Among the peaceful, You are called the Peaceful One. Among givers, You are the
Greatest Giver. Among the glorious, You are said to be the Most Glorious. Among revellers, You
are the Reveller. | | 2 | | Among warriors, You are called the Warrior. Among indulgers, You are the
Indulger. Among householders, You are the Great Householder. Among yogis, You are the Yogi. | |
3 | | Among creators, You are called the Creator. Among the cultured, You are the Cultured One.
Among bankers, You are the True Banker. Among merchants, You are the Merchant. | | 4 | |
Among courts, Yours is the Court. Yours is the Most Sublime of Sanctuaries. The extent of Your
wealth cannot be determined. Your Coins cannot be counted. | | 5 | | Among names, Your Name,
God, is the most respected. Among the wise, You are the Wisest. Among ways, Yours, God, is the
Best Way. Among purifying baths, Yours (immersion in Your Name) is the Most Purifying. | | 6 1 1
Among spiritual powers, Yours, O God, are the Spiritual Powers. Among actions, Yours are the
Greatest Actions. Among wills, Your Will, God, is the Supreme Will. Of commands, Yours is the
Supreme Command. | | 7 | | As You cause me to speak, so do I speak, O Lord Master. What other
power do I have? In the Saadh Sangat, the Company of the Holy, O Nanak, sing His Praises; they
are so very dear to God. 1 1 8 | | " (SGGS p. 507)

Giani Ji sang the second Shabad:

"He is so dear to me; He fascinates my mind; the Lord is the ornament of my heart, the support of
the breath of life. The Glory of the Beloved, the Merciful Lord of the Universe, is beautiful; He is
infinite and unlimited. O Compassionate Lord of the World, Beloved Lord of the Universe, please
join with Your humble soul-bride. My eyes long for the Blessed Vision of Your Darshan; the night
passes, but I cannot sleep. I have applied the healing ointment of spiritual wisdom to my eyes; the
Naam, the Name of the Lord, is my food. These are all my decorations. Prays Nanak, meditate on
the Saint, that he may unite us with our Husband Lord. | | 1 | | " (SGGS p. 542)

Giani Ji's daughters, Bhupinder Kaur and Raminder Kaur did beautiful kirtan. They sang the
following shabad in which Guru Gobind Singh Ji tells us about his childhood:

"My parents travelled to the east and passed through many holy places. On reaching the place
where three rivers meet (Praag Raj) many days were spent (by my family) in doing charitable acts.
There, at Patna city, I was born. They brought me back to Madhar Des (Panjab) where many
different nurses (child-minders) looked after me. I was nurtured and taught a variety of skills. As I
matured, my father departed for the heavenly abode (Plane of Truth)." (Bachittar Natak)

Makhan Singh's daughter sang the following shabad:

"My friends have come into my home. The True Lord has united me with them. The Lord
automatically united me with them when it pleased Him; uniting with the chosen ones, I have
found peace. I have obtained that thing, which my mind desired. Meeting with them, night and
day, my mind is pleased; my home and mansion are beautified. The unstruck sound current of the
Panch Shabad, the Five Primal Sounds, vibrates and resounds; my friends have come into my
home. | | 1 | | So come, my beloved friends, and sing the songs of joy, O sisters. Sing the true
songs of joy and God will be pleased. You shall be celebrated throughout the four ages. My
Husband Lord has come into my home, and my place is adorned and decorated. Through the
Shabad, my affairs have been resolved. Applying the ointment, the supreme essence, of divine
wisdom to my eyes, I see the Lord's form throughout the three worlds. So join with me, my sisters,
and sing the songs of joy and delight; my friends have come into my home. | | 2 | | "
(SGGS p. 764)

Sardar Baora's son sang the following shabad:

Relying on Your Mercy, Dear Lord, I have indulged in sensual pleasures. Like a foolish child, I have
made mistakes. O Lord, You are my Father and Mother. | | 1 | | It is easy to speak and talk, but it is
difficult to accept Your Will. | | 1 1 1 Pause | | I stand tall; You are my Strength. I know that You are
mine. Inside of all, and outside of all, You are our Self-sufficient Father. | | 2 | | O Father, I do not
know, how can I know Your Way?

He frees us from bondage, O Saints, and saves us from possessiveness. | | 3 | | Becoming Merciful,
my Lord and Master has ended my comings and goings in reincarnation. Meeting with the Guru,
Nanak has recognised the Supreme Lord God. | | 4 | | 27 | | 97 1 1 (SGGS p. 51)

This was the first time I experienced the bliss of a Raaen Subaaee. The children of the Granthi Ji
Joginder Singh of Singh Sabha Gurdwara played the tabla and also did kirtan that night. The whole
sangat experienced the spiritual joy of Gurbani kirtan. There were about 400 people in the sangat
and many had come from other areas. Tea and langar were served all night.

AMRITCHHAKNA (I receive the Divine Gift of Am r it Initiation)

(The reader is advised to refer to the Glossary for some key Sikhi words like Amrit, Naam simran as
these are frequently repeated from this chapter onwards.)

Soon after the first Rooen Subaaee kirtan at Southall, many Sikhs migrated from Africa to England.
Giani Amolak Singh Ji was able to arrange Amrit Sanchaar by five Amritdhari Singhs, the Pan]
Piaray, who were: Bhai Jawala Singh, Bhai Thakur Singh, Bhai Mahinder Singh Lai, Giani Amolak
Singh and Bhai Prithpal Singh. Bhai Mihan Singh took the responsibility of acting as Granthi Singh
attending Sri Guru Granth Sahib Ji during the ceremony.

This Amrit Sanchar was held at Beaconsfield Road Gurdwara on 13 April, 1969. It was the Vaisakhi
day, the anniversary of the very first Amrit Sanchaar ceremony by Guru Gobind Singh Ji in 1699.
Twenty-five Sikh men and women took Amrit in the full traditional manner. Singhs and Singhanis
alike adorned themselves by tying dastars (Sikh turbans). Those who took Amrit became
completely immersed in Naam. Seeing this scene, Giani Amolak Singh Ji remarked, that such an
atmosphere used to be created in the Amrit Sanchar ceremonies during Bhai Sahib Bhai Randhir
Singh Ji's times.

The hukamnama for the Amrit Sanchar was: -

"The Perfect Guru has attached me to His feet. I have obtained the Lord as my companion, my
support, my best friend. Wherever I go, I am happy there. By His Kind Mercy, God united me with
Himself. | | 1 | | So sing forever the Glorious Praises of the Lord with loving devotion. You shall
obtain all the firsts of your mind's desires, and the Lord shall become the companion and the
support of your soul. | | 1 | | Pause | | The Lord is the support of the breath of life. I am the dust of
the feet of the Holy people. I am a sinner, but the Lord made me pure. By His Kind Mercy, the Lord
blessed me with His Praises. 1 1 2 1 1 The Supreme Lord God cherishes and nurtures me. He is
always with me, the Protector of my soul. Singing the Kirtan of the Lord's Praises day and night, I
shall not be consigned to reincarnation again. | | 3 | | One who is blessed by the Primal Lord, the
Architect of Destiny, realises the subtle essence of the Lord. The Messenger of Death does not
come near him. In the Lord's Sanctuary, Nanak has found peace. | | 4 1 1 "
(SGGS p. 623)

Guru Amardas Ji's words are that God has put light in every human being. When this light
extinguishes, the body dies. Human life is the highest life form which a soul can achieve (the stress
here is on life form. Human life is a means for salvation and not an end in itself for the soul). Only
a human being is blessed with the knowledge that recitation of Naam can enlighten the soul and
raise it to higher planes of knowledge (See Japji Sahib shabads 34 to 37 (Dharam Khand to Sach
Khand)). Some Gursikhs' past deeds are so strong that when the Pan] Piaray place their hands on
the Gursikhs' heads and teach them how to recite Naam, their minds are illuminated immediately.
I have witnessed many such kautaks (happenings - see Glossary) during Amrit Sanchar ceremonies,
especially in the case of Sikh women. For some, the enlightenment stays for an hour and then
fades away, while for others it lasts for up to a week. Others have such unclean minds that it is
difficult to instil the spirit of Naam in their hearts. Such people have to work very hard for the gift
of Naam.

When I received Amrit, I went through the most unusual experience. While the Pan] Piaray were
teaching me the recitation of Noom, my eyes closed but I could "see" everything going on around
me. Even afterwards, when I had gone home, simran continued with my every breath. I was not
able to sleep that night. All night simran continued subconsciously. I felt as if a very bright lamp
was glowing inside me. The brightness was like that of a flash of lightening. Only that the
lightening vanishes after a few seconds, but this light inside me continued to shine on. It is very
difficult to describe this experience.

When one experiences such enlightenment, there is much spiritual joy in reciting Naam. One feels
like meditating continuously. The benefits of my previous meditations kept my inner light glowing
for weeks, but all too soon, my work environment caused my mind to waver and the inner glow
was turned off. Gursikhs undergo many unusual spiritual experiences. It is possible for the inner
lamp to be lighted again. However, the vices of lust and anger are very powerful and they can
extinguish this light. When one works hard against them, the lamp glows bright once more. And so
this inner spiritual enlightenment glows or fades according to the influence of worldly vices. To
keep it glowing, continuous Noom simran (see Glossary) is required. Those who have never done
any simran, their spiritual lamps have never been lit; therefore, they are unable to light the inner
lamp in others. Those saintly beings who have been sent by Satguru to preach, their spiritual
lamps continue to glow bright. To attain salvation it is necessary to have an enlightened mind.

Of the Sikhs who took Amrit initiation that day, several did sewa for many years in the Gurdwara,
washing the Langar utensils. Some of their names are: Bhai Bhagirath Singh, Bhai Amrik Smgh,
Bhai Devinder Singh, Bibi Prakash Kaur, Bhai Hardial Singh and this servant of the Guru. Many
Sikhs had come from Birmingham and Coventry for this Amrit Sanchaar, the very first in England.
After this, a series of Amrit Sanchar programmes was started. It was just a week after I became
Amritdhari Khalsa, that some American Sikh men and women came to England for receiving Amrit
initiation also. Giani Amolak Singh Ji asked me to serve as one of the Pan] Piaray. At that time I
recalled the kautak unusual happening) which had taken place while I was in Germany, when Guru
Gobind Singh Ji had blessed me with his partakh darshan and instructed me to take Amrit and
then to do the sewa of Amrit Sanchaar. Guru Ji's words came to pass. Within a week of taking
Amrit, I was given the sewa of taking part in Amrit Sanchar as one of the Pan] Piaray. I felt
unqualified for such a service. Look at Guru Ji's greatness. Guru Maharaj blessed me to do service
as one of the Pan] Piaray, just like Guru Harkrishan Ji touched Chhaju's head with his cane and
blessed him with knowledge, and thus enabled him to recite the meanings of the stanzas from
Gita, so Guru Ji raised His servant to do such exalted sewa.

The Story of Chhaju Ram Ji

Pundit Lalu of Kurukshetra was very proud of his knowledge. Guru Har Krishan Ji, stopped in
Kurukshetra on his way to Delhi. There was a large Sangat with Guru Ji. Seeing such a big gathering
Pundit Lalu asked the reason and was told that the eighth Guru, Guru Harkrishan (who received
the divine Light of Guru Nanak at the age of five) was blessing people. Pandit Lalu said in ahankar
(self- centred arrogance) that he would only believe in the Guru Ji's divinity if He could explain the
meanings of stanzas {shlokas) from the Hindu holy book of Gita. Guru Harkrishan Ji, when told
about this (being aware of the indirect doubt expressed about Guru Nanak Dev Ji's divine mission)
said to the arrogant Pundit, "If I explain the meanings of the shlokas, you will think someone else
taught me. Bring any man from your town who is ignorant and illiterate, and with the blessing of
Maharaj (the Great King i.e. the Supreme Power), he will explain the meanings of the shlokas. "

The Pundit went away and brought back with him a man called Chhoju, a humble water carrier. He
was dumb, deaf and illiterate. He had never learned to read or write. Guru Ji placed the tip of his
hand-cane on Chhaju's head and his mind was enlightened and his speech and hearing was
restored. Guru Ji told the Pundit to read shlokas for Chhaju Ram to interpret in popular language
(Partly the arrogance of the Pundits those days was due to their knowledge of Sanskrit, the
difficult and sacred language of the Vedas. Guru Nanak Dev Ji's mission was to preach Sikhi, an
ideology of the people and for the people's benefit, in popular language. Chhaju's episode should
be seen in this context. Also, this was a time when the very young Guru Ji's credentials to Guruship
were being challenged by those opposed). The Pundit read a shloka and Chhaju Ram explained the
meaning. The Pundit fell at Guru Ji's feet realising Guru Ji's divinity and begged for forgiveness.

Guru Ji preached that one should do simran and give up ahankar. Everyone paid homage to Guru
Ji. Chhaju Ram became very devoted to Guru Ji and started spending time in Noam simran.
I said to Giani Amolak Singh Ji that, according to Guru Ji's teachings the fifth article of faith was
keski. Giani Ji explained during the Amrit Sanchaar, that keski must be kept as one of the five
kakars. The white American Sikhs especially accepted this injunction and men and women
adorned keskis on their heads.

Those who took part in Amrit Sanchar programme in the second week Pan] Piaray were Bhai
Amrik Singh, Giani Amolak Singh, Bhai Mahinder Singh Ji Lai, Bhai Khadag Singh and myself. Bhai
Avtar Singh did the sewa of Granthi Singh. In the third week there was a big programme in
Leicester of Raaen Subaaee and Amrit Sanchaar. Bhai Joginder Singh, Bhai Onkar Singh, Bhai
Inderjeet Singh, Bhai Pakhar Singh, and Bibi Chanan Kaur and many others from the sangat
received Amrit initiation and became Khalsa of the Guru.

In this way, a movement for holding Amrit Sanchaar ceremonies in England was started.

Yathra to Nankana Sahib

(Yathra: "pilgrimage" but see Glossary)

One day when I went to the Shepherds Bush Gurdwara, the secretary made an announcement,
that on 23 November 1969, Guru Nanak Dev Ji 's 500th Prokoosh Utsav (Birthday Gurpurab) was
going to be celebrated with much enthusiasm and splendour at Nankana Sahib (in Pakistan). A bus
was arranged for the yathra and many cars were going also. If anyone was interested in going,
they should enlist their names.

At that time the sangat was small, but even so, fifty people got ready to go. I also gave my name.
In those days all used to participate in doing sewa. There were only a few people in the sangat
who could do kirtan or katha (deliver a sermon - see Glossary). Slowly the number of people
increased in our sangat. Before our journey started we had already purchased the building of
Gurdwara Havelock Road, Southall. When the time came for our departure we all gathered in
Gurdwara Singh Sabha because the Gurdwara in Shepherds Bush was too small. The High
Commissioner of Pakistan came to see us off. The group did Ardaas (prayer and supplication) for
our safe and successful journey, and we set off for Pakistan. This was the first group from England
ever to undertake such a yathra.

Bhai Sahib Ranjit Singh was leading this group. We went from Dover to Belgium via Ferry and then
reached Germany. From Germany we travelled to Austria. When we arrived at the border of
Austria, we were stopped. We were not allowed to proceed as we did not have visas for Austria.
We had visas for every other country, but we had listened unwisely to some people who had told
us that there was no need for the Austrian visa. Bhai Ranjit Singh collected all our passports and
went back to Germany to get the required visas.

Just as one needs a visa to go from one country to another, in the same way, the visa of humility
and meditation is needed to enter Dargah (God's Court or Sachkhand i.e the Plane of Truth). When
Guru Nanak Dev Ji visited Sachkhand he brought back with him Naam and humility. It is very
important to recite Naam and to do sewa (selfless service with humility). If God's Name and
humility do not reside in a person's heart then, just as we had to go back to Germany to get the
visa, the person will have to take birth time an again in this world, before he is allowed to enter
Dargah.

We spent the night in Austria. The next morning we left at five o'clock in the morning. We went
from Austria to Turkey. When we were passing through Turkey we saw many attractive
landscapes. On one side there were hills and on the other there was the surging sea. It was a
beautiful sight indeed.

Germany and Belgium have made great progress despite much destruction during the war. There
are wide highways with attractive stopping places for tea and refreshments. Turkey is a big
country and it took us many days to cross it. There is a stretch of sea also and it takes about half an
hour to cross it. The rest of the journey was completed by road.

After Turkey, we reached Iran, where there are also quite a few beautiful places. From Iran, we
travelled through Afghanistan and finally reached Pakistan. Our first stop was Gurdwara Panja
Sahib. We took our baths at this historical shrine. When we went inside for Guru darshan, there
was no prakaash (see Glossary) of Guru Granth Sahib Ji. We were surprised to find that even

though this was a historical Gurdwara there was no sewadar to look after the premises, nor was
there any arrangement for langar.

There were only some policemen sitting in one room. One of us did the prakaash of Sri Guru
Granth Sahib Ji and we all joined in the Ardaas, "O True Lord, we are very thankful to You for the
darshan of this holy place (of Panja Sahib). With your Grace we have reached here safely. After the
Ardaas the Hukamnama (random reading of a shabad for guidance) from Sri Guru Granth Sahib Ji
was taken.

It had taken us three weeks to arrive at Panja Sahib Gurdwara. After staying for a few hours we set
off for Nankana Sahib. Afterabout eight hours we finally reached Nankana Sahib at about eight
o'clock in the evening. Upon arrival we said Ardaas, "O True Lord, with your Grace we have
reached here safely in time to celebrate your Prakaash Gurpurb

"I have come so far, seeking the Protection of Your Sanctuary. Within my mind, I place my hopes in
You; please, take my pain and suffering away!" (SGGS p. 763)

In celebration of Guru Nanak Dev Ji's Prakaash Utsav, the Gurdwara was decorated with many
beautiful lights. Arrangement was made for a massive Nagar Kirtan (procession - see Glossary). It
was a beautiful sight. The palaki (palanquin) for Sri Guru Granth Sahib Ji's swari (majestic ride) was
decorated well before it was time to set out. It was covered with fresh flowers. At the beginning of
the Nagar Kirtan a procession of young boys performed gatka (martial art) demonstrations. The
Nagar Kirtan was led by the Pan] Piaray walking just in front of the swari of Sri Guru Granth Sahib.
Once the Nagar Kirtan started, there was a display of fireworks. After visiting many other
Gurdwaras at Nankana Sahib (marking the main events of Guru Nanak DevJi's early life), the
Nagar Kirtan finally arrived at Gurdwara Janam Asthaan (the Gurdwara located where Guru Nanak
DevJi was born in 1469).

We thanked Maharaj Ji for bringing us all the way from London for darshan of these holy
Gurdwaras. After the Prakash Ustav celebrations, members of the UK jatha (group) dispersed to
visit their own families and relatives in India.

"The rivers and streams which separate may sometime be united again. In age after age, that
which is sweet, is full of poison; how rare is the Yogi who understands this. That rare person who
centres his consciousness on the True Guru, knows intuitively and realises the Lord. Without the
Naam, the Name of the Lord, the thoughtless fools wander in doubt, and are ruined. Those whose
hearts are not touched by devotional worship and the Name of the True Lord, shall weep and wail
loudly in the end. Nanak speaks the Truth; through the True Word of the Shabad, those long
separated from the Lord, are united once again. | | 4 | | " (SGGS p. 439)

I went on to visit other Gurdwaras of India. First I visited Sri Harmandar Sahib and other
Gurdwaras of Amritsar. Then I visited Sri Taran Taran Sahib, Goindwal Sahib and other nearby
Gurdwaras. I then went to Sri Anandpur Sahib. After visiting Sri Hazoor Sahib and other Gurdwaras
of Delhi, I came back to Punjab. From Amritsar I returned through Pakistan with the original jatha
(group) to I England by road, the way we came. The entire yathra lasted nearly three months.

Amrit Prachaar

(The mission of Amrit Sanchaar - see Glossary)

[The Guru's challenge "If you wish to play the game of love then (be prepared to) place your head
on the palm of your hand and come my way. " (Guru Nanak Dev Ji SGGS p. 1412). Guru Nanak's
Tenth Light, Guru Gobind Singh Ji repeated the same challenge on the Vaisakhi day in 1699, and
made the partaking of Amrit or Khanday Baatay di Pahul,a necessary condition for following in His
footsteps.]

Guru Nanak Dev Ji says that wherever good men go, they will always preach whatever is good.
Once, Guru Nanak Dev Ji and Bhai Mardana went to a village. The people there were ill mannered
and inhospitable. They never did any good for anyone. They showed no respect for anyone. They
showed no respect even to the saintly Guru Nanak Dev Ji and Bhai Mardana who stayed there for
only one night. The next morning as Guru Ji was about to leave, he said to the villagers, "May you
continue living here forever."

Then they went to another village. In this next village, the people were hospitable and kind. They
served all visitors very well. They took very good care of Guru Ji. The next day when Guru Ji was
about to leave he turned to these villagers and said, "May you be uprooted from this place."
Mardana was mystified to hear Guru Ji's words. He asked, "What does this mean, Guru Ji? You
blessed those who gave you no respect, and offered you no food, and yet, you cursed those who
served you well."

Guru Ji replied, "Wherever hospitable and polite people go, they take their good qualities with
them and spread these good qualities amongst others. That is why I said to these people to move
out and preach good qualities wherever they go. On the other hand, I "blessed" the people with
bad qualities to stay where they were so that others may not be influenced by them." Mardana
replied, "Only you understand your ways and no other."

Like those people with good qualities, Bhai Gurnam Singh, Bhai Madan Singh, Bhai Shingara Singh,
Giani Amolak Singh, Bhai Banta Singh and others like them eventually settled in UK and started to
spread Sikhi. They started the sewa of Akhand Paatths. Sikh migrants started arriving from Africa
and India and started preaching Sikhi. Giani Amolak Singh did the service of teaching Gurbani
kirtan with tabla and harmonium.

When Sant Baba Puran Singh Kericho-waalay came to England, many Gurdwaras were built. He
started Amrit Prachaar (preaching the necessity for everyone who wanted to follow the Guru's
path to partake of Amrit). Many great preachers and saintly lovers of Waheguru's Name came to
England and with their spiritual presence and Guru Ji's Grace, Sikhi started prospering. Those who
had drifted away from Sikhi started returning to the Guru's path. Sant Ishar Singh Raarhay-waalay
also came to England to spread the Guru's Word and many Sikhs re-adopted Sikh identity. A jatha
(group) consisting of Bhai Puran Singh Ji, his wife, Channi Ji, Bhai Mehar Singh and Bibi Harjit Kaur
came and preached Sikhi. Many people were impressed with their teachings and consequently I
underwent Amrit initiation. After this, many kathakaars, people who preach Gurbani and Sikh
tradition, like Bhai Sant Singh Ji Maskin, Bhai Jaswant Singh Ji Parwana, Professor Santokh Singh Ji
and many other intellectuals continued to visit UK. Soon Sikhi began to spread. Sant Baba Maan
Singh also came and preached. People were impressed by his message. He persuaded many to
become Amritdhaari Gursikhs.

Chacha Darshan Singh of Southall also formed a group Amrit Prochoor, preaching and inspiring
people to receive Amrit. Bhai Sahib Bhai Kishan Singh Ji Parwana from India and his kirtani jatha
were the first professional raagis to perform classical kirtan. Bhai Joginder Singh, the President of
Shephard's Bush Gurdwara, made all of their arrangements. Giani Amolak Singh, Giani Surjit Singh,
Bhai Sewa Singh Lalli, Bhai Banta Singh and Bibi Kirpal Kaur formed a kirtani jatha and set the
trend for kirtan programmes and Raaen Subaaees. In time, Bhai Gurnam Singh got the Akhand
Kirtani Jatha registered and the membership started increasing day by day. The Sangat appointed
Bhai Gurnam Singh as jathedar, the head of the group. He served the Jatha devotedly by arranging
programmes, scheduling them, and then informing every one of the date, time, and place to meet.
Bhai Sahib Ji also planned the Amrit Sanchaars. Sometimes he also served as one of the Pan]
Piaray during Amrit Sanchaar ceremonies. He started arranging the service of kirtan in people's
homes. He planned Raaen Subaaee and various other programmes in all parts of England. He
managed the stage during programmes. He also sent subscriptions of the Sura magazine, a
publication of Akhand Kirtani Jatha. He made a generous contribution of his valuable time and
effort to uplift the position of the Akhand Kirtani Jatha and keep it in good spirit.

Bhai Ajit Singh Bhogal of Delhi served the Jatha by helping in Amrit Sanchaars. Sometimes, one's
past good deeds are rewarded and somehow opportunities for doing sewa arise. Bhai Sahib
arrived from India and went to Gravesend. He was looking for a room to stay. Someone told him
that there was a vacant room in Bhai Harbaksh Singh's house. Bhai Sahib took the address in
Gravesend and set off to enquire about it. He rang the doorbell and Bhai Harbaksh Singh opened
the door. Bhai Ajit Singh greeted him, "Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh," and then
enquired about the room. Bhai Harbaksh Singh happily gave him a room and so Bhai Sahib moved
in. Every morning at Amrit vela (see Glossary) Bhai Sahib would get up and after taking a bath,
start simran (meditative recitation of "Waheguru" Naam). The atmosphere of the house became
very peaceful as a result of Waheguru simran. Harbaksh Singh asked Bhai Sahib to explain to him
the proper way to recite simran as he received great peace when he heard others doing it. Bhai
Sahib told him that only Pan} Piaray could teach the correct method for swas-swas simran. One
has to experience the Amrit Sanchaar ceremony to receive this blessing. So Bhai Harbaksh Singh
took Amrit. He became a Gursikh and started doing service for the Jatha. As he had a very big
house, the Amrit Sanchaar ceremonies were held there. He lived at 77 Peas Road, North Fleet,
Kent. Harbaksh Singh was also one of the five members of the "Gagan Damama Baajio" Paper.
With Bhai Ajit Singh's inspiration, many Sikhs took Amrit in Gravesend. After a while Bhai
Harbakhsh Singh moved to Chatham and the baptism ceremonies were performed in the houses
of either Bhai Gulzar Singh or Bhai Ram Singh.

The number of Singhs in the Jatha continued to increase. Sangat from other areas also started
asking for kirtan programmes, so the kirtan and Raaen Subaaee trend gained momentum. Many
Singhs and Singhanis started learning kirtan. The kirtani jatha of Bhai Banta Singh, Bibi Kirpal Kaur,
Bhai Sewa Singh Lalli, Bhai Rajinder Singh, Bhai Kuldip Singh, Bhai Manjit Singh, Bhai Ajaib Singh
and Bhai Mahinder Singh was formed. Bhai Sarabjit Singh and Bhai Trilochan Singh did the sewa of
tabla. Those who took part in Amrit Prachaar were: Bhai Ajit Singh Bhogal, Bhai Shingara Singh
Nihang, Bhai Swaran Singh Malhi, Bhai Joginder Singh Leicester, Bhai Gurnam Singh, Bhai Ram
Singh, Bhai Nirmal Singh, Bhai Jarnail Singh, Bhai Raghvir Singh, Bhai Sohan Singh, Bhai Onkar Singh
and myself. Bhai Sahib Bhai Jiwan Singh Ji continued to take a prominent part in doing Sikh
missionary work.

A memorable photo during Amrit Sanchaar (see Glossary), Sikhi Prachaar tour of Australia. From
left to right; Bhai Subeg Singh, Bhai Rajinder Singh, Bhai Rama Singh, Bhai Hardial Singh and Bhai

Gurdip Singh.

Bhai Harbhajan Singh Sagoo and family doing kirtan at Bebay Nanaki Gurdwara Sahib, Birmingham.

At New York, Bhai Pala Singh ji's daughter doing kirtan accompanied by his son playing tabla drums.
Giani Ji is sitting with them and on the left is Bhai Pala Singh himself.

During Amrit Sanchaar (see Glossary) functions at Lemington Spa. From left to right; Bhai Sohan
Singh, Bhai Raghbir Singh, Bhai Rama Singh, Bhai Jarnail Singh and Bhai Pritam Singh

American Singhs doing kirtan at San Francisco (America) during the Prachaar tour. From left to
right; Bhai Rama Singh, Bhai Dupinder Singh and Bhai Mohan Singh doing kirtan accompanied by
Bhai Uptej Singh (Leyton, England) playing tabla drums.

In America, Bhai Jagdeesh Singh and Bibi Jagjit Kaur doing kirtan.

Sikh children doing kirtan at Toronto (Canada) during Sikhi Prachaar. Bibi Ravinder Kaur, Bibi
Rupinder Kaur doing kirtan and Bhai Sukhvir Singh playing the tabla, while the sangat is listening.

Sikh ladies of New Zealand. The Sikh ladies can preserve the Sikh nation and heritage by becoming

Amritdhari (see Glossary).

Little Sikh children of New Zealand who love Sikhi, in full Sikhi dress.

During the Gurmat Prachaar tour of Thailand, on Bhai Rama Singh Ji arrival are seen Bhai Balvir
Singh, Bibi Harvinder Kaur and Singhs from Germany and Thailand.

During the Prachaar tour of New Zealand, with the sangat are seen Bhai Mohinder Singh and Bhai

Piara Singh

Heavenly scene of the Nagar Kirtan (local kirtan) procession led by the Panj Piaray (the Five
Beloved Ones) taken out by the Sikh Naujawan Sabha of Malaysia with the Sangat's support.

A scene of the sangat which had taken Amrit during the Amrit Prachaar tour of Fiji. Over 80
members of the Sangat took Amrit on that occasion.

A scene of the sangat on the occasion of the Dharmic Diwan (religious function) held at the Khalsa
College in Fiji. It needs to be remembered that Khalsa Colleges were first set up outside India in

Vancouver (Canada) and in Fiji.

Sangat members who took Amrit during the Prachaar tour in Singapore.

Bhai Rama Singh doing kirtan on the occasion with Bhai Sukhdev Singh (playing tabla), Bibi

Harvinder Kaur and Bhai Ranjit Singh (right).

Gursikh girls with the American Bibi Jagjit Kaur during the Prachaar tour of Australia.

Bhai Sahib Bhai Jiwan Singh Ji, Founder of the Khalsa Schools

BhaiJiwan Singh Ji

"The Perfect Guru has attached me to His feet. I have obtained the Lord as my companion, my
support, my best friend. Wherever I go, I am happy there. By His Kind Mercy, God united me with
Himself. 1 1 1 | | So sing forever the Glorious Praises of the Lord with loving devotion. You shall
obtain all the fruits of your mind's desires, and the Lord shall become the companion and the
support of your soul. | | 1 | | Pause | | The Lord is the support of the breath of life. I am the dust of
the feet of the Holy people. I am a sinner, but the Lord made me pure. By His Kind Mercy, the Lord
blessed me with His Praises. 1 1 2 1 1 The Supreme Lord God cherishes and nurtures me. He is
always with me, the Protector of my soul. Singing the Kirtan of the Lord's Praises day and night, I
shall not be consigned to reincarnation again. | | 3 | | One who is blessed by the Primal Lord, the
Architect of Destiny, realises the subtle essence of the Lord. The Messenger of Death does not
come near him. In the Lord's Sanctuary, Nanak has found peace. | | 4 1 1 "
(SGGS p. 623)

"The Kirtan of the Lord's Praise is a priceless diamond. It is the ocean of bliss and virtue. In the
Word of the Guru's Bani is the wealth of the unstruck sound current. The Saints hold the key to it
in their hands." (SGGS p. 893)

In 1942, Bhai Jiwan Singh Ji first started doing sewa when he became a paatthi (one who reads Sri
Guru Granth Sahib) of Akhand Paatths in Sri Harmandir Sahib (Akhand Pootth is the continuous
reading to completion of Sri Guru Granth Sahib Ji). He impressed everyone with his flawless
and melodious recitation of paath. He started learning kirtan (Gurbani singing) also. The first
shabad he learnt was:- "Dukh bhanjan Tera Naam Ji—" (meaning "Your Name is the destroyer of
pain and ailments"). This shabad would continue to resound in his ears. Soon, he started
performing kirtan proficiently and was eventually appointed to do kirtan at Harimandar Sahib
(Golden Temple) at Amritsar. After two years he went to Goindwal Sahib and continued doing
kirtan for a long time. Iqbal Singh accompanied him on tabla. His kirtan had a lasting impression on
people because he had no greed for money. He met Bhai Sahib Bhai Randhir Singh Ji and went
with him to Ludhiana. There he started taking part in Raaen Subaaee kirtans.

I met Bhai Sahib during Dusehraat Bangla Sahib Gurdwara (Delhi) in 1972 (Dusehra is a Hindu
festival held in October/November, celebrating the destruction of the demon king Rawan by god
Rama). I requested him to come to England. Bhai Sahib replied that he was also eager to visit
England and to meet the sangat, but he did not know anyone. I told Bhai Sahib that Giani Amolak
Singh was in England. He was pleased to know this and asked me to convey his greetings to Giani
Ji. God willing, he would visit England.

Bhai Sahib Ji did service as Head Granthi (see Glossary) of Patna Sahib Gurdwara. He was there for
nine or ten years. Bhai Sahib used to collect wheat from Punjab and take it to Patna Sahib for the
Langar. He taught kirtan to many devotees and brought them ever closer to God. The Gurdwara
committee sent him abroad to preach, mainly in Canada. He used to do kirtan and give katha
sermons explaining Gurbani. Many were inspired to take Amrit. At that time in Canada, it was
difficult to find five Amritdhari Sikhs to do Amrit Sanchaar. So Amrik Singh and I went there from
England for this purpose. This first Amrit Sanchar in Vancouver was held in Tatt Khalsa Gurdwara.
People came from faraway, including Sikhs from America. Eighty people were ready to receive
Amrit. The Amrit Sanchaar programme started at 2 a.m. and ended in the afternoon. When the
procession of eighty Sikhs who had received Amrit came out with the Pan] Piaray into the sangat,

everyone was impressed. Many others were inspired to take Amrit. This was especially the case
with Surjeet Singh's family, who received Amrit soon after and became Khalsa Singhs. After Amrit
Sonchoor I sang the following shabad:

"Separated from the Lord for countless lifetimes, the self-willed manmukh (see Glossary) sutlers in
pain, engaged in acts of egotism Beholding the Holy Saint, I found God; O Lord of the Universe, I
seek Your Sanctuary. | | 1 | | The Love of God is very dear to me When I joined the Sat Sangat, the
Company of the Holy People, the Lord, (he embodiment of peace, came into my heart. | | Pause | |
You dwell, hidden, within my heart day and night. Lord; but the poor fools do not understand Your
Love. Meeting with the Almighty True Guru, God was revealed to me; I sing His Glorious Praises,
and reflect upon His Glories. | | 2 | | As Gurmukh, I have become enlightened; peace has come,
and evil-mindedness has been dispelled from my mind. Understanding the relationship of the
individual soul with God, I have found peace, in Your Sat Sangat, Your True Congregation, O Lord.
| | 3 1 1 Those who are blessed by Your Kind Mercy, meet the Almighty Lord, and find the Guru.
Nanak has found the immeasurable, celestial peace; night and day, he remains awake to the Lord,
the Master of the Forest of the Universe. | | 4 | | "
(SGGS p. 607)

Inderjit Singh played the tabla. Whenever I go to Vancouver Bibi Kulwant Kaur asks me to sing this
same shabad. Bhai Amrik Singh Ji then sang the following shabad: -

"May my emotional attachment, my sense of mine and yours, and my self-conceit be dispelled. | |
1 | | O Saints, show me such a way, by which my egotism and pride might be eliminated. | | 1 | |
Pause 1 1 see the Supreme Lord God in all beings, and I am the dust of all. 1 1 2 | | I see God always
with me, and the wall of doubt has been shattered. | | 3 | | The medicine of the Naam, and the
Immaculate Water of Ambrosial Nectar, are obtained through the Guru's Gate. II 4 II Says Nanak,
one who has such pre-ordained destiny inscribed upon his forehead, meets with the Guru, and his
diseases are cured. | 1 5 | | 17 1 1 28 II" (SGGSp. 616)

The second Amrit Sanchaar was in Toronto. The sewa of Pan} Piaray was performed by Bhai Jiwan
Singh, Bhai Amrik Singh, Bhai Uday Singh, Bhai Iqbal Singh and myself. During Amrit Sanchaar,
when Bhai Amrik Singh was reciting the Baani of Jaap Sahib, I could clearly see two hands on the
sword. One was the hand of Bhai Amrik Singh and the other hand was of tenth Guru, Sri Guru
Gobind Singh Ji. Guru Maharaj Himself was infusing His own positive spirit into the Amrit. When
Lachhman Singh's wife took her first sip of Amrit, she lost consciousness and it took some time for
her to recover. Meanwhile her Naam simran continued and could be heard. This Amrit Sanchaar
took place in Bhai Lashman Singh Banga's house and 16 people received Amrit.

I requested Bhai Jeevan Singh to come to England and bless the sangat. So on his return from
Canada to India, Bhai Sahib came to England for a week. He took part in a Raaen Subaaee, and the
sangat was deeply moved by his kirtan. Today Bhai Sahib has long retired from the service of
Patna Sahib Gurdwara and now does sewa of kirtan and Amrit Sanchaar.

In this way the Akhand Kirtani Jatha movement spread in America and Canada. Bhai Sahib became
very popular in England, America, Canada and Europe. Whenever he arrives in England, the sangat
enjoys his kirtan. In his Ardaas he always prays to the Lord, "O Waheguru, let everyone in the
world recite Your Name." His wife, Bibi Joginder Kaur, has always supported him in his missionary
work.

The Sewa of the Langar at Anandpur Sahib

(Langar: The Sikh institution of the non-discriminatory community kitchen)

When I was staying in Chacha Darshan Singh's house, Sant Sewa Singh Ji came there. I was
delighted to meet him. It seemed as if we were two friends meeting after a long time. I thought to
myself that even in old age Baba Ji was doing such difficult sewa and I decided to follow his
example. I accompanied Baba Ji from house to house to collect funds for Anandpur Sahib and
other Gurdwaras. People contributed generously.

One day Chacha Darshan Singh, Bhai Pakhar Singh, Bhai Mahinder Singh Bains and myself returned
after collecting funds and sat down with Baba Ji for our meal. Bibi Mahinder Kaur was serving us
and Bibi Surjeet Kaur was making parshaaday (chapatis). Baba Sewa Singh Ji enjoyed his meal
eating many parshaaday. Afterwards he went to wash his hands. While doing this, he asked both
ladies which daily Bonis they recited (Five Banis: The Five Banis in the morning are: Japji Sahib;
Jaap Sahib; Ten Swayyas; Chaupai; and Anand Sahib (full). (Reharas and Kirtan Sohila are recited in
the evening)). Mahinder Kaur replied that she did not know much Punjabi. Surjit Kaur admitted
that although she could read Gurbani, she had not memorised any Bani. Baba Ji told both of them
that there was no shortage in the Guru's house. He told Mahinder Kaur to learn to read Gurbani
from her father, Chacha Darshan Singh, and told Surjit Kaur to continue with her effort also. With
Guru's blessing, both have since memorised the five daily Banis and Sukhmani Sahib.

One Gursikh celebrated his son's birthday by having Akhand Paatth read in his house. Giani
Amolak Singh, Bhai Shadi Singh, Bhai Bhagirath Singh, Bhai Harcharan Singh, Bhai Mahinder Singh
Bains and Bhai Amrik Singh did the Paatth. On completion, Giani Amolak Singh Ji performed the
kirtan. I stayed for three days in their house during the Akhand Paatth and was responsible for all
of the services. After the completion of Akhand Paatth we all got together and decided to give the
offerings collected to Baba Sewa Singh Ji on his next trip to England.

Baba Ji came to England a second time. I accompanied him collecting funds. The sangat members
of England donated generously for Bauli Sahib and for rooms for sangat accommodation. Many
women donated gold and about two kilograms of gold was collected.

Baba Ji stayed for two or three months. When he was about to return, I gave him the funds
collected from Akhand Paatths. After some thought, Baba Ji said, "Why don't you start doing the
sewa of Akhand paatths' I replied, "Baba Ji, I am not a paatthi (fluent in reading Gurbani). I cannot
do kirtan. I do not have any qualificatic for this sewa." In those days there were very few paathis.
Baba Ji assured me that the Guru Ji Himself would help me with this sewa and that I was not to
worry about that. With Satguru Ji's blessing, sizeable group of paatthis got together, so that, for
the duration o one Akhand Paatth (about 48 hours), each person got only one turn to do paatth.
The names of these paatthis are worth mentioning because of their unselfish service for others:
Bhai Mahinder Singh Gadgaj, Bhai Hardip Singh, Bhai Prithipal Singh, Bhai Joga Singh, Bhai
Harbhajan Singh, Bhai Sukhdev Singh, Bibi Kulvinder Kaur, Bibi Charanjit Kaur and many other
ladies who used to do paatth during the day. I would always stay and enjoy the bliss of Akhand
Paatth for the three days (Bhai Sahib usually uses the word daas (slave or servant) instead of first
person "I" in his narrative).

Bhai Rama Singh Ji with accomplished Gurbani readers and singers who performed Akhand Paatth
(see Glossary) services and donated the Sangat's contributions to the Langar (Guru's community

kitchen) at Sri Anandpur Sahib.

Bhai Mahinder Singh's children, and Harbhajan Singh would do the sewa of Gurbani kirtan. We
collected large funds from these Akhand Paaths, The sangat members chose me to manage the
donations. At that time it was a Labour government and one could not send more than a thousand
pounds abroad.

With everyone's approval we started the Dashmesh Religious Charitable Trust. Bhai Mahinder
Singh Bains was the President, Bhai Harcharan Singh, the General Secretary and Bhai Sukhdev
Singh the Treasurer. Bhai Pakhar Singh and Bhai Mahinder Singh Gadgaj were the trustees.

Funds from the sewa of these Akhand Paatths were given to Baba Ji to buy a large bus at
Anandpur Sahib. At that time the cost of the bus was 125,000 rupees. Funds from the Akhand
Paatths are sent to Anandgarh Gurdwara for the Langar. As people heard that Bhai Rama Singh
was sending all donations from Akhand Paatths for Langar sewa at Anandpur Sahib, more people
started asking for Akhand Paatths in their homes. There was a waiting list of three to four months.
Many devotees made their bookings annually in advance. Consequently a trend for Akhand
Paatths (at home) started. The Guru Himself blessed the continuation of this sewa. This sewa of
Akhand Paatths continued for a long time. At the same time Guru Ji blessed me to travel from
country to country doing Amrit Sanchaar. The sewa of organising Akhand Paatths was handed
over to Bhai Pakhar Singh Ji and it continues with great enthusiasm.

When Baba Ji took the gold donations for sewa, he left the collection box with us. I took the box to
the Gurdwara for collection of funds for the world famous Pingalwarha, an institution at Amritsar
for the handicapped, started by Bhagat Puran Singh Ji. On the first day donations of 16 pounds
were collected. I handed the box with the money to Bibi Chanan Kaur. She was very happy to take
on this sewa for the benefit of the needy. She continues to do this service. To collect donations,
Bibi Ji sits humbly where people leave their shoes. Some drop a penny, some a few pennies and
some a few Pounds. Whatever someone wishes to give is put in the box and good use is made of
the money. This Bibi is blessed with compassion. She begs from the sangat, collecting money for
orphans. Whenever there is a Gurpurb she also collects money for the Langar at Anandpur Sahib.

Bhai Jogindar Singh Sandhu went on a yathra (see Glossary) to Hazoor Sahib. When he returned,
he told me that while there, he had met Sardar Chanan Singh, who informed him about the
vanjaaray, a people who move about making their living as traders (vanaj means trade) and
entertainers. These people, perhaps as many as ten million, were interested in embracing the Sikh
religion. When they get married, they donate a rupee and a quarter (sawa rupee) in Guru Nanak
Dev Ji's name as part of the wedding ritual. However, there was no Sikh organisation or facilities
for doing Sikhi parchaar (i.e. preaching Sikhi). Bhai Jogindar Singh encouraged us to start a
collection of funds, saying that it would be a great service to help these people learn about Sikhi
and that we should make an effort to help. He also asked that we give help to a project for
building a Gurdwara on the highway from Bombay to Nagpur. I formed a Kirtani Jatha with Bhai
Harbhajan Singh, Dr Davinder Singh, Bhai Satnam Singh, Bhai Mahinder Singh's children, Bhai
Satvinder Singh, Bhai Prithipal Singh and some ladies. We went from house to house performing
kirtan.

For many years we sent the donations collected for this worthy cause. With Guru Ji's Grace, the
Gurdwara was built. A well was also dug and these days Langar is served daily. Bhai Jogindar Singh
contributed very generously to this project. When Bhai Chanan Singh visited England in 1995, the
sangat of Southall Gurdwara and the neighbouring areas donated money for the purchase of a
jeep.

Sant Baba Sewa Singh Ji came a third time to England to collect funds. Giani Gurdeep Singh at one
time had been the Granthi at Gurdwara Sri Guru Singh Sabha, Southall, Havelock Road. He was at
that time doing sewa as Granthi in America. He learned from Chacha Darshan Singh that Baba Ji
was in England. He asked Chacha Ji to request Baba Ji to come to America. He promised to help
with fund raising for Baba Ji's sewa projects. When Giani Ji did katha people from distant places
would come to listen to him and were filled with blissful joy when they heard his sermons. He
taught many to do correct paatth. Baba Ji had a lot of respect for Giani Ji, so he agreed and made
plans to go to America. Because Baba Ji spoke no English it was decided that I should accompany
him. When we arrived in New York at the Kennedy Airport, Giani Ji and many members of the
sangat were waiting to welcome us. As we were driving away from the Airport, Baba Ji remarked,
"This is the first time in my life I have seen such big cars." Giani Ji replied, "In America petrol is
cheap and it is affordable to drive big cars even when there is only one person in a car. America is
such a big country that when you travel from one side to the other, you need to change the time
on your watch." We stayed at the Gurdwara with Giani Ji for one week. The Sikhs living nearby
collected funds for Baba Ji. While we were there Giani Ji, arranged to send Baba Ji to California to
Harbajan Singh Khalsa Yogi Ji.

The day we reached there, a Raaen Subaaee Kirtan was being held. Yogi Ji used to hold camps
every year from late June through August. People came in small groups from all over to take part.
They were all wearing white clothes. The most surprising thing for us was that these white
Westerners were doing kirtan with harmonium and tabla. Baba Ji was very pleased and surprised
to see that so many people of Western origin had become Sikhs. There were many people
gathered in the sangat, the only people of Indian origin being Baba Ji, Joginder Singh, the family of
Yogi Bhajan Singh Ji, and myself. There were several thousand American Sikh men and women.
Everyone attending was wearing white clothes. The Sikh women were wearing white turbans and
their dresses were white. It seemed to me like Sachkhand, God's heavenly abode. Everyone closed
their eyes and listened to the kirtan attentively. All were quietly composed and no one was
speaking in this tranquil atmosphere. It appeared as if Guru Gobind Singh Ji's spiritual Light was
shining on this land. According to Sri Guru Gobind Singh Ji's injunction that "Rehat, and not the
Sikh, is dear to me", all of them earned the true Sikh identity. A Bibi (lady) sang the following
shabad:

"Guru Ram Das was blessed with the Throne of raaj yog (spiritual kingship). First, Guru Nanak
illuminated the world, like the full moon, and filled it with bliss. To carry humanity across, He
bestowed His Radiance. He blessed Guru Angad with the treasure of spiritual wisdom, and the
indescribable Knowledge (of the Ultimate Reality); He overcame the five demons and the fear of
the Messenger of Death. The Great and True Guru, Guru Amar Das, has preserved honour in this
Dark Age of Kali Yug. Seeing His Lotus Feet, sin and evil are destroyed. When His mind was totally
satisfied in every way, when He was totally pleased, He bestowed upon Guru Ram Das the Throne
of Raja Yoga. | | 4 | | " (SGGS p. 1399)

Another Bibi sang this shabad.

"Serve the Immaculate Lord God, and meditate on the Lord's Name. Join the Society of the Holy
Saints, and be absorbed in the Lord's Name. O Lord, glorious and great is service to You; I am so
foolish, please, commit me to it. I am Your servant and slave; command me, according to Your
Will. As gurmukh (see Glossary), I shall serve You, as Guru has instructed me. | | 2 | | " (SGGS p.
643)

Both of them sang devoutly from their hearts and we felt so much spiritual joy.

The camp was held in a hilly area. On one side was the river and on the other side, Sri Guru Granth
Sahib Ji's Prakaash (see Glossary) was on a beautiful palaki (specially constructed palanquin). For
the entire night shabads were sung. On completion of the Rooen Subaaee Kirtan, Yogi Ji took us
home with him. Next day, Yogi Ji took us to a place where Yoga was being taught. There was a big
hall where white Americans, both men and women, came to learn Yoga. At that place, Yogi Ji
taught these students how to practice yoga and recite Mool Mantar.

Mool Mantar has the divine power to give peace of mind. Before, many of these students of Sikhi
used to eat meat and drink alcohol. The practice of yoga and the paatth of Mool Mantar changed
their habits and gave them spiritual tranquillity. Yogi Ji taught them that by adopting the Sikh
identity in accordance with Sikh rehat (code) they would derive even greater satisfaction. When
his students asked about the requirements of rehat, he explained that Sikh rehat meant that they
would have to be keshadhari (keep unshorn hair) and take Amrit. Any person from any religion can
receive Amrit and become a Sikh and live according to the rehat (inner and outer discipline of
Sikhi) so dear to Sri Guru Gobind Singh Ji. And so, they prepared themselves and received the gift
of Amrit.

Yogi Ji said that there also was an ashram (yogic school) in Hollywood which he invited us to visit.
We flew by plane to Hollywood. Yogi Ji's driver came to receive us from the airport. When we
arrived at the ashram he took us to see children of white American Singh's in the nursery. All
children wore keski's (small Sikh dastars or turbans) on their heads. The driver told me that
everyday these children were taught to recite Mool Mantar for five minutes. They were taught to
say Satnam Waheguru whenever they answered a telephone call. These children were taught
about Sikhi. None of these children's' hair had been cut. They were so staunch in Sikhi that they
would never waver from the path of Sikhi when grown up. Even a rock, when it came under the
divine protection of Sri Guru Nanak Dev Ji, softened into wax, as at Panja Sahib; with Guru Ji's
blessing Koda Bheel started reciting Naam and, Sajan Thug converted into a saintly person. Even
Mecca turned around with Guru Nanak Dev Ji's divine look (so that the kaajis could understand
that Allah was all around us). Baba Ji was very pleased to see the children and said that rehat was
dear to Sri Guru Gobind Singh Ji; one who remains true to rehat would inherit Khalsa Raj. From
there we went to Canada.

Experience of staying with wealthy families has made me realise, that sometimes, perhaps
unwittingly, rich people spoil their children. On their birthdays they give them expensive presents
like television, VCR, video games etc. The children play and watch television until late in the night.
The children do not do their studies well and waste their time playing and watching television.
Many children even forget their meals. The children spoil their health by eating chocolates, sweets
and drinking Coca-Cola and juice. When the parents are away at work, the children watch useless
films and, as a result, have bad dreams. Panjabi children have forgotten their own language and
they speak only in English. Many children have started cutting their hair. Nowadays, girls rarely
wear dupatta (a cloth usually made of fine material for covering the head). The Muslims are doing
much better than we are at maintaining tradition. They have opened separate schools for girls.
The Muslim girls wear scarves on their heads and do not keep their heads uncovered. Parents
need to look after their children. These days drugs are common in schools. Many Sikh children
show no respect for anyone.

Our children should learn Panjabi. If they do not know Panjabi and Gurmukhi script, how would
they experience darshan (holy sight) of Guru Ji, for the Living Guru for the Sikhs is Sri Guru Granth
Sahib Ji which is written in Gurmukhi. If they cannot read the original Word of the Guru then it will
be difficult for them to understand what Guru Ji says (let no Sikh under-rate the importance of the
original wording of Gurbani written in Gurmukhi script. As some scholar said about another great
religious book, that it could not be translated but only interpreted by individuals, so Gurbani
cannot be translated but only interpreted according to the individual linguistic, mental and
spiritual attainments of a scholar. The outcome (as indeed this translation of Bhai Rama Singh Ji s
experiences), can never be regarded as authentic or complete. The original message, especially of
the Guru's Own Authentic Word as recorded in Sri Guru Granth Sahib (accepted by all great
scholars as unique in the history of world religions for its authenticity), can only be experienced in
the original language and script. Important though translations and interpretations are, the khoj
(study) of the spiritual message and experience of Gurbani must continue in the original language
of Sri Guru Granth Sahib. For that reason it is important to recite and pronounce Gurbani as
written).

I humbly request that parents should look after their children's religious and cultural needs and
continue to teach them about Gursikhi, the Guru's way.

American Children in full Sikh uniform

Translation from Gurmukhi of letter of 10 October, 1979, from Jathedar Gurcharan Singh Tohra,
President, Shromani Gurdwara Prabandhak Committee:

"Dear Sardar Ram Singh Ji,

WaheguruJi Ka Khalsa.
Waheguru Ji Ki Fateh.

Thank you for your undated letter, I am grateful for the information sent in response to our appeal
for compiling a directory of Sikh brothers living abroad.

It is a great pleasure to know about your efforts to promote religious projects and the teachings of
Sikhi in England. Your accounts for Dasmesh Trust have also been received. Our Ardaas is that
Satguru Ji continues to bless you with affection for and faith in the Guru's House and love for the
Panth.

Respectfully,

Concerned for your welfare,

Signed: Gurcharan Singh Tohra.

Sardar Ram Singh Ji 137A Western Road,
Southall, Middlesex, UK."

Yathra to Siri Hemkunt Sahib

(Yathra: Pilgrimage, but see Glossary)

Bhai Mohan Singh Bhanvra planned a programme to go to Hemkunt Sahib on 30 May 1978. Eighty-
five Sikh men and women took part and the jatha (group) included Didar Singh, Surjit Singh Bilga,
Bhagat Hari Singh, Bhai Prithipal Singh, Bhai Pakhar Singh, Bibi Channan Kaur, Bibi Balwant Kaur,
Bhai Harbhajan Singh Sagoo, Bhai Shadi Singh, Bhai Mohan Singh and many others. First of all we
performed an Akhand Paatth ceremony. We set off after seeking Guru Ji's blessing. Many Singhs
from other towns were at the airport. We were given siropas (i.e. honoured - religious siropa is
usually an orange coloured piece of cloth which is handed over or put around one's neck; on other
occasions, a siropa may be any token gift) and seen off by Ramgarhia Sabha, Southall Gurdwara
(Ramgarhia Sikh denomination relates to certain castes, and is an unfortunate and contradictory
development so far as Sikhi is concerned). I felt a certain spiritual happiness on meeting so many
Gursikhs. Bhai Mohan Singh looked after everyone in the aircraft. We flew by Japan Airlines and
reached Delhi airport early next morning.

A leading figure of the Sikh Panth, S. Inderjit Singh Ji, Chairman Punjab and Sindh Bank welcoming

the Jatha at Delhi airport.

Ours was the first group from London to go on a yathra to Hemkunt Sahib. Bhai Inderjit Singh Ji,
Chairman of Punjab and Sindh Bank, Colonel Joginder Singh Maan, Bhai Raghbir Singh Raees,
Shamsher Singh of Kanpur, Baldev Singh, Colonel J P Ramesh Shahi and many other respected
gentlemen and ladies came to receive the jatha.

They welcomed us by putting flower garlands around our necks. Then we went to a hotel at
Kashmiri Gate, Delhi, to spend the night. The hotel owner, Raghbir Singh was a gurmukh (one who
faithfully follows Guru's teachings) and a very charitable man. He himself undertook the sewa of
making boarding and lodging arrangements for our group. We stayed in Delhi for two days. During
this time, we visited all the historical Gurdwaras of Delhi. Bhai Inderjit Singh, Chairman of Punjab
and Sindh Bank, welcomed us at the bank's Janpath branch. Sant Baba Harbans Singh made the
arrangements for our langar (food) in Bangla Sahib Gurdwara.

On the second day, after eating breakfast in the Chairman's house, we set off for Agra. On the way
we visited Gurdwara Guru de Taal, saw the beautiful Taj Mahal and came back in the evening. On
the third day we began our journey to Siri Hemkunt Sahib.

The group's first destination was Gurdwara Nirmala Chhavni at Hardwar. Sant Baba Ram Singh Ji
Jharru-waalay welcomed our group warmly. Another group from Kanpur joined us there and we
partook of langar. Rishikesh is fifteen miles from Hardwar. Our group set out and soon reached
there to the sound of loud jaikaras (Sikh cries - see Glossary) by the sangat. The jatha was warmly
welcomed. By that time there were nearly one hundred and fifty Singhs and Singhanis in the
sangat. Rishikesh is on the banks of the Ganges river. There are many Hindu temples and shrines.

In the evening, a kirtan programme was held in the Gurdwara. Bhai Mohan Singh Ji, a kirtania (one
who does kirtan), along with his old mother came from Bombay. Master Surjit Singh Dardi's kirtani
jatha had also come from Kanpur. Every kirtani jatha took part in turn. Sikh ladies' jatha from
Thailand did melodious kirtan. The kirtan programme lasted well into the night, after which langar
was served. Sant Sunder Singh Ji had come especially from Kanpur to take charge of the Langar.
He served the sangat with great affection and respect.

The sangat enjoyed two days stay at Rishikesh. We left for Sri Nagar on 2 June 1978 (Not to be
confused with Sri Nagar, the capital of Kashmir State. Sri Nagar was a hill state during Guru Gobind
Singh Ji's time). When we arrived there we were served langar and then spent the night there. The
next morning, Sukhmani Sahib Paatth was recited from five o'clock. Two ancient Birs (volumes) of
Siri Guru Granth Sahib Ji, from the period of Guru Gobind Singh Ji are kept there. In the evening,
the organisers told us that the Prakaash (see Glossary) of these Birs would be done in the morning
for darshan by the sangat.

After the kirtan of Asa di VarBani (A Bani sung at Gurdwaras in the morning to a prescribed
popular beat and rhythm called Tunde Asraajay ki Dhunee. There are other similar popular beats
and rhythms prescribed for singing Gurbani in folk music styles common in the days of Guru
SahibaanJ, the sangat did darshan of the two Birs, and following Ardaas, set off for the next
stretch of the journey. The path started rising up, cutting through the mountains. Sri Nagar is at
1500 feet above sea level. As we climbed, we passed by many paryaags, where small springs meet
and flow together.

After passing Pipal Koti, and Chamoli, we reached Joshimatth Gurdwara. It was quite cold there.
After Gurdwara darshan we proceeded to Gobind Ghaat. From there the road became very
narrow. After the Gurdwara at Gobind Ghaat it becomes necessary to walk the rest of the way.
The Gurdwara is about one kilometre from the road. Here the sewa of Nishaan Sahib (the revered
Khalsa Flag seen in front of all Gurdwaras) was undertaken (the sewa of Nishaan Sahib includes the
changing of the saffron clothing (Chola Sahib) covering the flag pole and the Khalsa banner on the
top. This is usually done once a year with great religious and Khalsa national fervour).

The sangat did kirtan while this sewa was being done. When the ceremony was complete, two
falcons were seen flying in the sky above. They circled around the Nishaan Sahib and then flew
towards Hemkunt Sahib. The sangat were overjoyed by this omen (for in the Sikh psyche, a falcon
is always associated with Guru Gobind Singh Ji). The hill tops resounded to the jaikaras of "Bole so
Nihaal! Sat Sri Akaal!!" (see jaikara in the Glossary).

In the evening after the paatth of Rehraas, the organisers announced that anyone wanting to
receive the blessings of the Guru could take Amrit the following evening, before continuing on to
Hemkunt Sahib. Mohan Singh Bhanvra told me that I was to take part in the Amrit Sanchaar. The
others who undertook this sewa were: Surjit Singh Gill, Harbhajan Sing Sagghu, Bhai Prithipal
Singh, Bhagat Hari Singh, Bhai Mohan Singh, and Bhai Nirmal Singh. Forty Sikh men and women

took Amrit and became Guru waalay (Guru waalay baanay is a fairly standard expression amongst
devoted Sikhs. When a person takes Amrit, that person becomes a Guru waala. This means that
after taking Amrit, a person's claim to have a Guru cannot be denied, for that person has taken
vows to tread the Guru's path and to keep His rehat. Weak arguents about an Amritdhari Singh's
actual intentions or behaviour, and that what matters is inner rehat, are futile excuses for not
taking Amrit. You do not point to others to hide your own weaknesses or to deny the importance
of taking Amrit in Sikhi). It was a sight to see; all the women were wearing dastaars.

Gobind Ghaat is a very pleasant and peaceful place. Gurdwara Alak Nanda is on a riverbank. A
swinging concrete bridge is next to it. The foot track to Hemkunt Sahib starts after crossing this
bridge. Along the side flows the river Hem Ganga that starts at Hemkunt Sahib and then joins Alak
Nanda. What a union of purity! This breathtaking sight at Gobind Ghaat is very beautiful. Gobind
Ghaat is at an altitude of 6000 feet. The distance between Gobind Ghaat and Gobind Dhaam is 13
kilometres.

As we set off, there was great enthusiasm on every face. Everybody carried a staff in their hands.
Everyone uttered the word "Waheguru". Gursikhs meeting on the way, greeted each other with
"Waheguru Ji ka Khalsa, Waheguru Ji ki Fateh." There was arrangement for tea and langar at many
places along the way. Thtf footpath goes along the river Hem Ganga. There are very beautiful
scenes to be seen on the way. After trekking for about 11 hours, we finally reached Gobind
Dhaam. The main group reached the Gurdwara but Bhai Didar Singh was somewhere behind and
had lost the way. It was getting dark. When he came to a junction of footpaths, he did not know
which path to follow. He prayed for Satguru Ji's help. Just then, two golden falcons came and
started walking in front of him. He felt that this was a kautak (see Glossary) and the falcons had
come to show him the way. He followed the path shown by the falcons, and then they
disappeared. He saw some songot ahead of him and he caught up with them and reached the
Gurdwara. At the Gurdwara he recited his unusual experience to the Sangot. These days, if anyone
loses his way, dogs owned by Gobind Dhaam Gurdwara are sent out to find the person.

A person's tiredness is relieved by doing sewa. Bhai Surjit Singh and his wife Kulwant Kaur from
Canada, Bhai Pakhar Singh, Bibi Channan Kaur and a few other Sikhs including myself helped with
the langar preparation. Despite the whole day's steep climb, we were so busy doing sewa that we
forgot all about our fatigue. While I was doing the sewa, a lady came to me and said, "Bhai Sahib
Ji, please wake me up in the morning when you do your simran" When I heard her, I wondered
how she knew that I did simran at Amrit vela. I was wondering about this when she repeated, "I
am going to sleep over there, do not forget to wake me up."

I was concerned. How would I wake her up; I did not even know her name and what would the
others think? Next morning, I took the courage to call her, "Bibi, it is Amrit vela, get up." An inner
voice told me, "Good soul, Guru Gobind Singh Ji has come, get up quickly, take your bath and
come to Maharaj Ji's room."

While I was doing simran, I noticed that the Bibi (lady) was bowing down to pay her respects to Siri
Guru Granth Sahib Ji. My eyes closed immediately and a thought passed through my mind that,
"She is no other than Guru Gobind Singh Ji Maharaj Himself, who has come to do simran. While,
doing simran I became immersed in a divine musical hum within me. I was so filled with spiritual
joy that I felt like continuing to listen to that mystical hum. When I opened my eyes, the lady was
not there. I did not know where she had gone. I felt that this was a kautak of Maharaj Ji. It is

difficult to describe this experience. I did not even know that woman. Where did she come from
and where did she go? She had not even come with our group.

To reach Hemkunt Sahib, one has to climb 1,160 stone stairs. There was snow everywhere. A
pathway had been cut through the snow. When we reached the top, a heavenly scene was before
us. The peaks of Sapat Snng Mountain were covered with snow. The holy sarowar (lake or pool)
was covered with snow. Half of the Gurdwara building was also covered with snow. It was
impossible to believe my eyes that what I was seeing was real and not a dream! It was a glimpse of
heaven on earth. As we went farther, my mind was at peace. In this very spot many saints and
sages meditated together for countless years. Here too, in a previous incarnation, Guru Gobind
Singh Ji, 'the destroyer of the wicked', spent many years in deep meditation. Akal Purakh
persuaded this divine entity to enter the world and take birth in the form of the Tenth Guru.
We took a bath on reaching the Gurdwara. All exhaustion disappeared on setting foot in the
water. I felt as if I was bathing in a an immeasurable and fathomless sea of Amrit (Water of
immortality). I did not even feel the bitter cold.

The London songot had arranged for an Akhand Pootth during our stay. A few other Singhs and I
went ahead and started the Akhand Pootth. I stayed with them for the entire three days doing
sewa. Around about one o' clock in the morning, some of us started feeling unwell, suffering
perhaps from the effects of altitude i.e. due to low oxygen level. It so happened that those doing
paatth did not feel any adverse effects. We came out and drank the ambrosial water from the pool
and felt a whole lot better. Every paatthi (who took his turn to read from Sri Guru Granth Sahib Ji)
took a bath before doing pootth duty.

After the Akhand Paatth was completed, Bhai Malkeet Singh and Bibi Jasminder Kaur did Asa di
Var Kirtan. Jathedar Sahib (the head of our jatha) did the Ardaas and we prepared to return,
although, I did not feel like leaving Hemkunt Sahib. We reached Gobind Dhaam that night and the
very next day we reached Gobind Ghaat.

At Gobind Ghaat there were many other jathas on their way to Hemkunt Sahib. The secretary
announced that if anyone had not been blessed with the darshan (holy sight) of Guru Gobind
Singh Ji, to say a prayer to Maharaj Ji, bow and look at the Khanda (Sikh insignia) on the top of the
Nishan Sahib outside. By doing this they would be blessed with Guru Ji's darshan. The sangat
followed these instructions with great shardha (meditative devotion) and each soul was blessed by
Guru Ji's darshan.

The departure kirtan programme was held in the evening. Master Surjit Singh Dardi sang the
following shabad:

"The rivers and streams which separate may sometime be united again. In age after age, that
which is sweet, is full of poison; how rare is the Yogi who understands this. That rare person who
centres his consciousness on the True Guru, knows intuitively and realises the Lord. Without the
Naam, the Name of the Lord, the thoughtless fools wander in doubt, and are mined. Those whose
hearts are not touched by devotional worship and the Name of the True Lord, shall weep and wail
loudly in the end. Nanak speaks the Truth; through the True Word of the Shabad, those long
separated from the Lord, are united once again. | | 4 | | " (SGGS p. 439)

The sangat was deeply moved when listening to this shabad. Every person was then presented a
Siropa i.e. a short length of daslaar given to honour them. After leaving Rishikesh, we went for

darshan of Paonta Sahib, about 60 kilometres from Rishikesh. This journey was completed in two
hours. The sangat recited Chaupai Sahib together all the way. We reached the Gurdwara at noon.
The sangat enjoyed the bliss of the Gurdwara's darshan and partook of food from Guru's Langar.
From Paonta Sahib, we visited Sarhind and finally reached Anandpur Sahib, where we spent the
night. After Anandpur Sahib we visited Amritsar and then returned to England.

Chalda Vaheer (Amrit Parchaar)

(Chalda Vaheer. The moving group.)

(The reader would be familiar by now with the key Gurmatt words like Amrit Parchaar, Amrit
Sanchaar, Akhand Paatth, kirtan, katha, Bani, simran or Naam simran. sewa. sangat. langar etc.
However, please see Glossary when not sure.)

With Guru Ji's Grace, for five or six years, I performed the sewa of Akhand Paatths in England.
During this time, I also took part in Amrit Sanchaar ceremonies, bringing those blessed by the
Guru, into the fold of Sikhi. After this, our jatha (religious group), went for Amrit Sanchaar to the
neighbouring European countries- We continued performing this sewa for three or four years.
Later we went further to Australia and the Far East. In 1987, Bhai Jiwan Singh Ji invited us to
Canada.

Bhai Rajinder Singh of Dudley went to Holland on business. While he was there, he preached Sikhi
through kirtan and katha, and many became eager to partake in Amrit Sanchaar. Many Singhs of
the Akhand Kirtani Jatha used to accompany Bhai Rajinder Singh to perform kirtan. Bhai Rajinder
Singh was unable to find five Amritdhari Singhs in Holland, so he invited five Singhs from England
and arranged an Amrit Sanchaar in Holland. Bhai Sucha Singh and many others were initiated into
Sikhi. The Holland sangat increased in numbers. With the efforts of Bhai Rajinder Singh Ji, a
Gurdwara was built where Singhs could go for kirtan programmes. Bhai Kuldip Singh also spread
the message of Gurbani and brought many in the fold of Sikhi. He travelled widely from England to
Norway, Sweden, Germany, Denmark and many other countries- After listening to his katha
sermons and kirtan, many members of tbe sangat prepared themselves to be initiated into Sikhi.

Bhai Subeg Singh was doing sewa in Australia. Impressed with Bhai Sahib's katha and kirtan many
members of the congregation were ready for initiation but it was difficult to find five Amritdhari
Singhs qualified for the initiation ceremony of Amrit Sanchaar. Bhai Subeg Singh wrote to Bhai
Rajinder Singh Ji who spoke to a few Singhs and me about Bhai Subeg Singh's letter. Soon a jatha
was formed. The members of this group were Bhai Hardial Singh, Bhai Swaran Singh Malhi, Bhai
Prithipal Singh, Bhai Rajindar Singh, Bibi Manjeet Kaur of Holland, Bhai Gurbachan Singh of
Norway, Bhai Pakhar Singh, Bhai Gurdip Singh and myself. This jatha led by Bhai Rajinder Singh Ji,
left for Australia. The jatha was called "Chalda Vaheer Jatha" because it was on the move, going
from country to country doing Sikhi parchaar, preaching and teaching. The Chalda Vaheer
movement was originally started in Punjab by Bhai Sahib Bhai Randhir Singh Ji.

The sangat of Australia gave us a warm welcome when our Jatha arrived at Sydney airport. Bhai
Subeg Singh had made arrangements for the accommodation of our entire group at the Gurdwara
Sahib. The sangat was greatly inspired by the sweet and melodious kirtan by Bhai Sahib Rajinder
Singh Ji in the mornings and evenings. Bhai Raghujit Singh took us to his hometown of
Woolgoolga. There we performed the first Amrit Sanchaar, and all the members of his family were
initiated into Sikhi. The next Amrit Sanchaar was performed in Sydney. Then we went to
Melbourne. After holding Akhand Paatth and Amrit Sanchaar there, we went to Adelaide. About
250 kilometres from Adelaide, we held another Akhand Paatth in a village named Glossop. After
the Akh and Paatth, Amrit Sanchaar was held. Finally we returned to Sydney. With the
encouragement of Bhai Subheg Singh and inspired by the sangat a Raaen Subaaee Kirtan
programme was held, and Gurbani kirtan was sung throughout the night. We received an
invitation from Bhai Jasveer Singh, President of New Zealand Gurdwara asking the Jatha to hold an

Amrit Sanchaar programme; many from the sangat were ready to receive Amrit. (Jo receive Amrit
or to take Amrit" should be read as taking Khanday Baatay di Pahul or Amrit shakna, for which see
Glossary. This is the initiation ceremony into full Sikhi, the Sikh way of life which includes
practising the full approved Rehat Maryada, the Sikh Code of Conduct.The word "baptism" has
certain western or Christian connotation and has been avoided.)

Our Jatha arrived in New Zealand on 31 December. The sangat welcomed us very warmly. There is
a beautiful Gurdwara in Auckland. Arrangements were made for the Jatha to stay there. The
sangat was very impressed to hear Bibi Manjit Kaur's melodious kirtan and to see her in Gursikhi
dress. We held Amrit Sanchaar, the first in this country. We met a very devoted lady, Bibi Ranjeet
Kaur She had received Amrit initiation from Sri Hazoor Sahib and was a bibaekee i.e. one who lived
an austere life style according to strict standards of rehat. Every day she would pray, "O, True King,
be kind to us. Please send your Singhs so that people here can receive Amrit initiation. Our Jatha
performed the Amrit Sanchaar and many Singhs and Singhanis joined the Sikhi fold. This lady told
us with great affection, "Today, the True King has answered my prayers!" During the Amrit
Sanchaar, Raaen Subaaee Kirtan continued in the main Gurdwara sangat hall. When the Pan]
Piaray led the procession of those who had been initiated into the main sangat hall, many others
were so moved by the spiritual impact, that they too desired Amrit initiation.

One lady who was suspected of being under sonie evil influence also took Amrit (Interpretation
note: Literal translation of original text would read as "ghost or evil spirit"). The Pan] Piaray
sprinkled Amrit, the Water of Immortality, onto the top of her head where her dasam duar, the
tenth gateway (of inner spiritual consciousness) was located. Immediately, that tormenting
influence left her body and she was instantly cured of the problems she had endured. The second
Amrit Sanchaar programme was held in Hamilton. The Gurdwara there is located in the fields. First
a kirtan programme was held, followed by Amrit Sanchaar. Many were initiated into the Sikhi fold.

When we were preparing to leave, the New Zealand sangat requested the Jatha to return for an
Amrit Sanchaar on the Vaisakhi day, the anniversary of the inauguration of the Khalsa Panth. The
sangat was impressed by the pious lifestyle of the Jatha. The Jatha returned to New Zealand in
April. The sangat took good care of the Jatha during both visits. All the programmes were held
under the supervision and guidance of Bhai Rajinder Singh Ji and Bhai Subeg Singh Ji

Amrit Sanchaar in Singapore

The Naujawan Sabha of Singapore (an organisation of young Sikhs) learnt of the tour of the
Akhand Kirtani Jatha from England, to Australia and New Zealand on a mission of Amrit Sanchaar.
The young Sikhs especially pressed the Jatha to come to Singapore to hold Amrit Sanchaar and
kirtan programmes for the benefit of the sangat. We reached Singapore airport at about midnight.
Even at that late hour, there were many young Sikhs waiting at the airport to receive the Jatha.
They gave us a warm welcome. We reached the Gurdwara Sahib at about one o' clock in the
morning. Arrangements for our langar had been made. In years past, the Gurdwara in Singapore
had been the biggest outside India. The other two important Gurdwaras were at Tehran, and in
Thailand.

Arrangement for our accommodation had been made at the Gurdwara. In the early morning at
Amrit vela, our Jatha performed Siri Asa Di Var kirtan. Eventually, sangat in other Gurdwaras came
to know about the Jatha and asked for kirtan programmes. Initially, we were schemed to stay for
only three or four days but because of the affection shown by the sangat of Singapore, we stayed

for two full weeks. Raaen Suhaaee and Amrit Sanchaar programmes were held at Dharmak Sabha
Gurdwara, and 26 people received Amrit initiation.

Amrit Sanchaar in Malaysia

The naujawan (young) Singhs of Malaysia requested the Jatha to come to Malaysia; many
individuals were ready to receive Amrit there. Accepting their invitation, our Jatha travelled to
Kuala Lumpur, Malaysia. Our stay was arranged at Gurdwara Tatt Khalsa. The Sangat showered us
with lots of affection. Many young Singhs and Singhanis received Amrit. The Sangat wanted to
hold a Raaen Subaaee kirtan and it was held with great enthusiasm. A new Gurdwara was to be
built in Malaysia. Sangat members made a request for the Jatha to come to perform the
inauguration ceremony.

We agreed, and so Five Singhs laid the foundation stone of the new Gurdwara. Sikh Naujawan
Sabha of Malaysia, a society of youth, printed and distributed Gurbani gutkas, prayer books, in
both Panjabi and English.

We had plans to stay in Malaysia for only one month but the love and affection of the sangat was
so strong that our stay was extended to two months. With Guru Ji's Grace, all the Amrit Sanchaars
were successful. Such was the influence of the Naam and Bani, (Waheguru's Name and His Word)
that it changed the lives of many people completely. They were ready for initiation into Sikhi and
requested that the Jatha should return for another Amrit Sanchaar during Vaisakhi.

Our Jatha returned to England in February. Two months later the Jatha left again on another
Parchaar tour of Sydney (Australia), New Zealand, Fiji, Singapore and Malaysia. At every
destination, Guru Ji blessed us with very successful Amrit Sanchaar programmes. This time there
were even more candidates wishing to receive Amrit, especially in Fiji. A Fijian lady had been
praying to Guru Ji to send His Pan] Piaray so that she could receive Amrit. It took 12 years for her
prayers to be answered. In Fiji 86 people were initiated into Sikhi. This lady experienced spiritual
ecstasy during the Amrit ceremony.

There are three Gurdwaras in Fiji. Our Jatha held Amrit Sanchaar ceremonies in each of them.
From there we travelled to the Philippines where there is a Gurdwara built in 1905 by the first Sikh
immigrants. In this Gurdwara, a Singh who was married to a local Filipino lady, received Amrit with
his family. The family was blessed and their spirits rose very high. During the ceremony, when one
of the Pan] Piaray poured Amrit into the lady's mouth, she lost consciousness. The good deeds of
her past life were rewarded and she automatically started doing swas-swas simran (see Glossary).
She was surprised to discover the power of Amrit. From Philippines we returned to England.

Amrit Sanchaar in America

Dr. Jaspal Singh of America wrote to Bhai Rajinder Singh that some of them were ready to receive
Amrit and asked for an Amrit sanchaar to be held there. Accordingly, Bhai Sahib Bhai Jiwan Singh
Ji, Bhai Rajinder Singh and myself joined the programme. Two Amritdhari Singhs were available
there and two more joined us from California. This Amrit Sanchar programme was held in Florida,
where many people became Amritdhari. Among them were the doctor and his family. He had an
eight or nine month old son. Sometimes, when a saintly soul takes birth in a family, then the whole
family's outlook changes. This happened with this family. When this baby arrived, the parents
were inspired towards Sikhi and made up their minds to partake of Amrit.

On the completion of the Amrit Sanchaar, the sangat joins in five loud Jaikaras (uplifting cries - see
Glossary). When the fifth Jaikara was called out, this child enthusiastically shouted the Jaikara so
loudly that the sangat was pleasantly surprised. This child had an unusual habit. He would go
happily to any Singh, but would start crying if any person, whose hair had been cut, come near
him. When the child was given drops of Amrit to drink, he spontaneously began doing swas-swas
simran (see Glossary). A child's soul is very pure. It does not have any feelings of enmity or
discrimination. Very young children are devoid of the five elements of evil. Because of the spiritual
wealth of this child's previous life, his parents' lives also changed for the better.

After this Amrit Sanchaar we went to California. There is a beautiful Gurdwara built in the middle
of some fields. Surrounding the Gurdwara are beautiful fruit orchards. Sixteen individuals were
initiated into Sikhi in this Amrit sanchaar. Wherever an Amrit sanchaar took place, the women
adorned themselves with dastars (Sikh turbans; the smaller turban, usually worn by women, is
called a keski.)

Once while on a parchaar (preaching) tour, we arrived at a Gurdwara in Hollywood. There was a
big sangat and katha sermon was held after Rehras Sahib paatth. The kathakar (preacher) had
recently arrived from India. While doing katha, his eyes fell on some white American Singhanis and
he commented, "Times have changed. Nowadays, even ladies have started wearing big turbans
like men!"

There were quite a number of white (non-Panjabi) American Singhanis who were dressed in the
traditional attire of Amritdhari Gursikhs i.e. full cholla (full length dress), pyjama like leggings, and
a dastar. The Giani was probably under the impression that light complexioned westerners did not
understand Punjabi and so he could speak as he pleased. He made more comments against ladies
wearing dastar.

Bhai Jagdish Singh, originally from India, is married to a white American Singhani. Her name is
Jagjeet Kaur. Jagdish Singh has taught her Punjabi and she has learned kirtan very well. She takes
part during Akhand Paatths and sings kirtan with utmost devotion. She was sitting in this
particular sangat and was pained when she heard Giani Ji's comments. After the Diwan
(kirtan/katha) programme, she went to see Giani Ji and asked him, "Giani Ji, can you please tell
me, what is most precious to Guru Gobind Singh Ji?" The Giani was surprised to discover that this
white lady knew Panjabi. He replied, "Guru Gobind Singh loves the rehat of a Sikh the most."

Jagjeet Kaur then asked, "Could you tell me, which is the Rehat that Guru Ji loves the most?"
Giani Ji answered, "The one that you are keeping. That is the one Guru Gobind Singh Ji loves the
most."

Jagjeet Kaur pressed her point saying, "Then why did you doubt your Guru and speak against the
keski? Would you rather please people, than make our Guru happy?"

Giani Ji replied remorsefully, "Please forgive me. I was mistaken." Then added sincerely, "From
now onwards, I shall preach the complete Rehat Maryada of Guru Gobind Singh Ji."

Jivan Jugti

(Jivan jugti: Life method for achieving the main objective of life.)

Human life gets shorter with every breath. This realisation comes only when the end is near. The
time that has passed is not going to come back. So, we should make full use of whatever time we
have left. It is very important to have a direct Guru-Sikh spiritual relationship i.e. to become Guru
waalay Sikh. This is only possible if a Sikh's commitment to the Guru is whole-hearted through the
acceptance of Khanday Baatay di Pahul i.e. Amrit.

"The Lord created the Throne of Truth, which rests in the Sat Songot, the Holy Congregation.

O Nanak, the Lord is Fearless and Formless; all play in the Power of God.

Remembering the Guru, we conquer death. Now is the time to take up the sword!

Drink in the Amrit strengthened by the Sword, And your life shall be renewed.

The Khalsa make up the Guru's Congregation. The self-willed manmukhs are miserable.

Waaho! Waaho! Hail! Hail! Unto Guru Gobind Singh! He is the Guru, and He Himself is the Disciple.

(Bhai Gurdas: Vaar 41.1)

"After taking your cleansing bath, remember your God in meditation, and your mind and body
shall be free of disease. Millions of obstacles are removed, in the Sanctuary of God, and good
fortune dawns. | | 1 | | The Word of God's Bani, and His Shabad, are the best utterances. So
constantly sing them, listen to them, and read them, O brothers, and the Perfect Guru shall save
you. | | Pause | | The glorious greatness of the True Lord is immeasurable; the Merciful Lord is the
Lover of His devotees. He has preserved the honour of His Saints; from the very beginning of time,
His Nature is to cherish them. | | 2 | | So eat the Ambrosial Name of the Lord as your food; put it
into your mouth at all times. The pains of old age and death shall all depart, when you constantly
sing the Glorious Praises of the Lord of the Universe. 1 1 3 | | My Lord and Master has heard my
prayer, and all my affairs have been resolved. The glorious greatness of Guru Nanak is manifest,
throughout all the ages. 1 1 4 ||" (SGGS p. 611)

We should not be lax in doing simran. We should get up at Amrit vela i.e. early in the morning,
before sunrise, and amass this true wealth of Naam and make good use of every life breath. Just
as we require money to travel from one country to another, so we need this true wealth of Naam
to go to Dargah i.e. God's country. How can this wealth be accumulated? There is only one way to
do it: when a New Year starts, one should resolve to bring a positive change in one's life. Every
person should resolve to do at least one Sehaj Paatth each year. A Sehaj Paatth is Paatth of the
whole Guru Granth Sahib Ji done at one's own pace and over a period of time i.e. a few pages are
read at a time. Every one should also recite Mool Mantar, the Basic Precept, 125,000 times each
year. If one can do more than this, so much the better. If someone is unable to read, then that
person should ask another who can do the paatth, but should listen to it with complete attention.
This is the only way for a person to get the benefit of Sehaj Paatth.

Satguru Ji blessed Bhai Prithipal Singh Ji with such an opportunity. Bhai Sahib and I decided to
usher in the New Year with a worthwhile resolution. Every year, on the eve of 31 December, a
kirtan programme is held in Sri Guru Singh Sabha, Southall. It lasts till midnight and then there is
an Ardaas for the New Year. On this occasion, after the Ardaas, we went to Prithipal Singh's house
and started a Sehaj Paatth and simran programme. Bhai Sahib did the Paatth and I did simran.

Every day we would start the Paath and simran at 1 a.m. Bhai Sahib would do the Paath with great
devotion and every line of Gurbani could be understood clearly and we enjoyed the pootth. The
mind became tranquil when the Paotth and simran started and we experienced divine ras or
ambrosial taste. As Satguru Ji says,: -

"Come, O beloved Sikhs of the True Guru, and sing the True Word of His Bani. Sing the Guru's Bani,
the supreme Word of Words. Those who are blessed by the Lord's Glance of Grace — their hearts
are imbued with this Bani. Drink in this Ambrosial Nectar, and remain in the Lord's Love forever;
meditate on the Lord, the Sustainer of the world. Says Nanak, sing this True Bani forever. | | 23 1 1 "
(Anand Sahib: SGGS p. 920)

Each year, we completed the Sehaj Pootth during Easter holidays.

Charitable Acts

There are many people who do kind things for others but it has been observed that most people
do it for their own egoistic reasons. They want people to praise their actions and say that they are
very generous. Some people give donations in the Gurdwara and insist that their names be
announced in the Ardaas.

To donate for the benefit of others is the highest charitable acts; for instance to help the needy
with gifts of money, to pay for the marriage expenditure of a poor person's daughter, and giving to
other charities and doing good deeds. Some people help others by using their own hands for doing
sewa (unselfish service).

Chacha Darshan Singh was sick and I went to see him in the hospital. While I was sitting there two
white men came and started massaging his feet. Chacha Ji thought of giving them some money.
They refused to take any money and said, "We do this free of charge; just please remember us in
your prayers to God". I was very pleased to see that they did not have any prejudice in their
hearts. They were only looking for God's blessing. That was a true unselfish charitable act.

Once I went with the Jatha to Koln, Germany for the purpose Amrit Sanchaar. The sangat there
rented a hall every Sunday for their prayer meetings, which was very expensive. I spoke to the
main organiser and asked him to look for some land on which to build a Gurdwara. He said, "Bhai
Sahib Ji, there are many places available but money is needed." I assured him that the sangat of
England would help.

Later, when the Gurdwara was built, we went there again for Amrit parchaar (i.e. for preaching
the spiritual need of taking Amrit) and I noticed that the Palki on which Sri Guru Granth Sahib Ji
rested, was very small in size. I told them that we would get a new Palki made. When I returned
from Germany, I mentioned this to Bhai Gursharan Singh. He promised to talk to Bhai Jagtar Singh
and Bhai Avtar Singh, the owners of a wood working shop.

The next day, Avtar Singh and Jagtar Singh came to me and expressed their eagerness to help.
They said enthusiastically, "It is our good luck that we are getting an opportunity to make the
Throne (palanquin) on which Maharaj Ji will sit." They added, "Whatever material is required we
will supply free of charge. One of our shops is vacant at the moment The Palki can be made
there." Then I spoke to a carpenter, Bhai Ratan Singh. He discussed this project with his fellow
carpenters, Bhai Phuman Singh and Bhai Ajit Singh. They were also very delighted to help. Bhai
Hardev Singh took the responsibility of transporting the materials from one shop to another.

When the Palki Sahib was ready, I asked Bhai Jarnail Singh to transport it to Germany. He and his
Singhani, Bibi Gurmail Kaur, borrowed a van from Bhai Jarnail Singh of Leicester, and transported
the Palki to Germany. Next week, Bhai Hardev Singh and I went to Germany with the carpenters,
to complete the work and assemble the Palki in the Gurdwara. This sewa was done without desire
for any reward. Everyone was happy to take part. No one was hoping for anything in return.
Satguru Ji knows what is in each person's heart. Whoever does sewa without telling others, is
rewarded many times over by Satguru Ji.

The greatest charitable deeds were done by Guru Tegh Bahadur Ji and Guru Gobind Singh Jl. Sri
Guru Tegh Bahadur Ji sacrificed his life in order to save another religion, at the time, the Hindu
religion. He had no desire for praise. It was a pure act of selfless service to save another religion.
The people of India have forgotten Satguru Ji's great sacrifice. Now even the people of Punjab are
beginning to forget Guru Ji's act of charity. Guru Ji's injunction is: partake of Amrit, do honest
work, recite Name and do acts of charity.

PART 3 - SEWA

Selfless service with humility

SEWA - The Gurmatt tradition of selfless service

"One whose heart is mercifully blessed with abiding humility, O Nanak, is liberated here, and
obtains peace hereafter" (Sukhmani Sahib 12.1 SGGS p. 278)

Performance of sewa (selfless service) makes the mind humble. It generates humility. For this
reason, whenever you go to the Gurdwara, start by doing the sewa of cleaning the Sangat's shoes.

"Egotism is opposed to the Name of the Lord; the two do not dwell in the same place. In egotism,
selfless service cannot be performed, and so the mind goes unfulfilled." (SGGS p. 560)

"Service to the True Guru is fruitful and rewarding, if one performs it with one's mind focused on
it. The fruits of the mind's desires are obtained, and egotism departs from within. His bonds are
broken, and he is liberated; he remains absorbed in the True Lord. It is so difficult to obtain the
Naam in this world; it comes to dwell in the mind of the Gurmukh. O Nanak, I am a sacrifice to one
who serves his True Guru."
(SGGS p. 644)

Sewa is done in many different ways. Guru Arjan Dev Ji started the sewa of cleaning Sangat's shoes
in the Gurdwara. When 700 Sikhs arrived from Kabul, Guru Arjan Dev Ji, personally ground wheat
grain on a chakki to produce flour (Until the middle of the 20th Century, every household in Punjab
had a chakki at home. Two circular grindstones were used to grind grain to flour for making rotis.
The lower stone was fixed in a circular earthen hold and the second placed on the top for circular
motion by hand). He asked Mata Ganga Ji to prepare food while reading the Gurbani of Jap Ji Sahib
("Note: The Guru's wife is addressed with respect as Mata meaning "Mother"). The Sangat of
Kabul stayed at a place now called Piplee Sahib. As ordinary sewadars (those who serve), Guru Ji
served the langar (food) to the Sangat (Holy Congregation) while Mata Ji did the sewa of the
pakha (A traditional large fan also called pakha held with both hands and swung gently from side
side to produce a cooling draught in hot weather). The Sangat went to Harmandar Sahib (Golden
Temple) for Guru Ji's darshan (i.e. spiritual experience of seeing Guru Ji). As is the Sikh tradition,
shoes are taken off at the entrance before going into Darbar Sahib. The jathedar (group leader) of
the Kabul Sangat asked for three or four volunteers to look after the shoes so that the others could
go inside; but no one was prepared for this humble task. All were keen and excited to be the first
to experience Guru Ji's holy darshan. They rushed in, leaving the leader behind. Guru Ji, being
aware of the situation, approached the jathedar without revealing his identity, and offered to look
after the shoes.

When the Sangat went inside the Darbar Sahib, they found the Guru Ji's singhasan ("throne" i.e.
the Guru's seat facing the Sangat) empty. The jathedar of the Kabul Sangat, seeing the revered
Baba Budha Ji arrive, asked, "Baba Ji where is Guru Ji?"; little realising that he had left Guru Ji
outside, looking after the Sangat's shoes! Baba Budha Ji went to the entrance and saw Guru Ji
doing the sewa of cleaning the Sangat's shoes. Guru Ji was cleaning the shoes in humility and
saying the following shabad (hymn) from Guru Granth Sahib:

"The True Guru meditates on the Lord, the Primal Being. The Sat Sangat (the True Congregation)
loves the True Guru. Those who join the Sat Sangat, and serve the True Guru, the Guru unites
them in the Lord's union. This world, this universe, is a terrifying ocean. On the Ship of the Naam
(the Name of the Lord), the Guru carries us across. The Sikhs of the Guru accept and obey the

Lord's Will; the Perfect Guru carries them across. O Lord, bless me with the dust of the feet of the
Guru's Sikhs, that I a sinner may also be saved. Those who have such pre-ordained destiny written
upon their foreheads by the Lord God, come to meet Guru Nanak. The Messenger of Death is
beaten and driven away; we are saved in the Court of the Lord. Blessed and celebrated are the
Sikhs of the Guru; in His Pleasure, the Lord unites them in His Union.
(SGGS p. 1424)

Baba Budha Ji returned to the Sangat and said that Guru Ji was doing sewa of the Sangat's shoes.
The whole Sangat apologised to Guru Ji and asked for forgiveness.

This sewa requires total humility and for that reason, is the most difficult; few are prepared to do
it because most people suffer from a sense of false pride. The spiritual satisfaction of this sewa is
therefore the greatest. If any individual does sewa in humility then the beneficial effect is felt
sooner. The sewa of cleaning Sangat's shoes is of the highest order because this can only be done
with humility. Ordinary people think that this is the lowest form of sewa and it is not popular.
People wonder what would others think if they were seen cleaning shoes. Some mistakenly think
that those cleaning shoes were perhaps being punished by the Pan] Piaray for breaking some rules
of the Rehat (the Khalsa code of conduct) and for that reason they do not do this type of sewa. But
such sewa washes the dirt of sins from the mind.

"If you take even one step towards the Guru, He will take millions of steps to welcome you."
(Bhai Gurdas Kabit 111)

If you walk to the Gurdwara then each step goes to your spiritual credit and your feet are blessed.
When going to the Gurdwara one should do Waheguru simran or repeat the Mool Mantar (Basic
Precept). If paatth is done with concentration then one remains content and positive. A bird has
two wings and cannot fly without these. In the same way, for the Gursikhs sewa and simran are
like two wings. Without sewa and simran an individual will not rise above the problems of daily life
and remain content and positive. By doing sewa, the hands, feet and the whole human body
become purified. By doing simran the tongue and the mind are purified.

"The Naam is a Priceless Jewel; it is with the Perfect True Guru. When one is enjoined to serve the
True Guru, He brings out this Jewel and bestows this enlightenment. Blessed, and most fortunate
of the very fortunate, are those who come to meet the Guru."
(SGGS p. 40)

"My doubt and fear have been taken away, and I have been made pure, since my ego was

conquered."

(SGGS p. 207)

"But if the ego is lost (by the soul-bride), then she merges in her Husband Lord.
Only then can the soul-bride obtain the nine treasures of her Beloved."

(SGGS p. 750) (These nine treasures are mentioned in Sanskritic (Vedic) literature e.g. the Purans
and relate to certain worldly treasures e.g wealth, children; or qualities and talents like literary,
musical or martial skills etc)

This episode is known to all that Guru Amar Das Ji (before his Guruship) did sewa for twelve years,
but Sri Guru Angad Dev Ji never praised him for doing sewa with such great devotion. Guru Ji was
all knowing and realised that if praised, Amar Das Ji may not remain qualified for Guruship. Guru

Angad Dev Ji realised that Amar Das Ji would never deviate from his chosen path. The latter
passed the test set by the Guru. When Amar Das Ji had acquired complete purity of spirit, Guru Ji
caused a kautak (an unusual event) to take place. On one dark stormy night, Amar Das Ji was
returning from River Bias carrying water. On the way he fell in a cloth weaver's hole in the ground.
On hearing the sound, the weaver asked who could be out there in that dark stormy night. His wife
replied, "Who else, but Amru the one without shelter!". Amar Das Ji replied; "Foolish woman, I am
not without shelter, I belong to the Guru." Hearing this, such was the impact of this simple
reaction (from a purified soul) that the weaver's wife became mentally sick. (She was cured when
she and her husband begged for forgiveness from Guru Ji).

Some Sikhs begin to feel proud after doing sewa for a few days. They are very pleased to hear
praise from others. Some Sikhs never give up their pride even after doing sewa for a lifetime. They
cannot achieve their life objective. When someone praises you and says that you are doing great
sewa, then pray to Waheguru to save you from haomai (arrogance or pride).

Praise be to Guru Maharaj, that He continues to save me, His servant, from haumai. No one knows
how much sewa and simran I do and at what time I sleep or at what time I get up; all this I have
kept to myself. When someone praises me then my head bows in humility at the Guru's holy feet.
The inner voice of my spirit says, "O Lord! This praise is not of Your servant; it is Your praise; it is
praise of Your Naam, (Name) not mine."

There is a way to know that one has been saved from haumai (pride or conceit) and that is to do a
secret prayer in the mind. At that time you will feel humble due to an inner awareness of your
own insignificance. If your eyes become tearful (with humility), you will realise that you have been
saved from haumai. Some individuals do not shun haumai and crave for loud praise.

"Egotism is opposed to the Name of the Lord; the two do not dwell in the same place. In egotism,
selfless service cannot be performed, and so the mind goes unfulfilled."
(SGGS p. 560)

There are many who make dedicated effort but do not achieve any success because they remain
drowned in haumai.

One devotee had a great desire to take ishnaan (holy bath) in the Sarovar (sacred pool next to any
Gurdwara, but in this case at Sri Darbar Sahib, Amritsar). He prayed that if his deformed feet were
cured, he would attend Darbar Sahib to take ishnaan once every month. His prayer was answered.
With whatever desire a sincere prayer is said, that desire is fulfilled. Whatever illness one has is
cured. For this reason it is important to have total faith in the Guru.

In Sri Harmandar Sahib, sewa starts at one o'clock in the morning. Many devotees have been doing
sewa for many years. Some devotees do sewa of sweeping the premises on all days, without
break. One devotee had been doing the sewa of sweeping the floor for over 15 years. One day
Guru Ram Das Ji cast his benevolent look on this devotee and wanted to bestow on him the
precious gift of Waheguru's Naam simran, but before doing so, He wanted to test the Sikh's
readiness. When he was doing the sewa of sweeping, Guru Ji started walking alongside, disguising
his own identity as the Guru. The Gursikh had collected the litter in a heap. Guru Ji intentionally
disturbed the heap and scattered the litter. The Sikh sewadar saw that the place was littered
again. He was furious and said, "Whoever comes for darshan (holy sight of Darbar Sahib and Guru
Ji), walks like a blind person; I have been collecting the litter since morning and you have scattered

it again." Hearing these words, Guru Ji gave darshan in his true form and disappeared. The
devotee's heart was filled with great sorrow and he started regretting his harsh words. He
thought, "My many years of dedicated effort has been wasted". He started praying to Guru Ji,
admitting his mistake and asking for forgiveness.

This servant requests that whosoever does sewa should do so humbly without showing arrogance.
Guru Ji is all knowing. He wanted to enlighten this Sikh, that sewa should be done in humility. Guru
Ji gave darshan to this Sikh for this same reason that he should become wise; he should do sewa in
humility by giving up pride and only then would sewa be fruitful.

One day after the conclusion of the evening diwan (Gurbani singing and prayers), the Sangat (holy
congregation) was taking the Guru Granth Sahib Ji in ceremonial procession to Sri Akal Takhat
Sahib. One Sikh hid on the upper floor of Sri Harmandar Sahib. He became greedy and wanted to
steal the gold plates from Sri Harmandar Sahib. As he started to steal, the Guru appeared in the
form of a Gursikh and said. "Do not do this bad deed; there is great power here." The sikh ignored
this warning and said "Go away! Guru Ram Das Ji is not keeping watch here. Just keep quiet and I
will give you some gold also." When the Sikh did not refrain from doing this deed, by the Guru's
Will he fell down and broke his leg. Then he started crying out to the Guru to forgive him knowing
that he had strayed from the right path. By then the watchman arrived and asked what had
happened to the man. Many Sikhs from the sangat came also. He confessed that he became
greedy and started to steal the gold plates. He then realised that Sri Guru Ram Das Ji was ever
present at every place.

The Sewa of Sri Guru Granth Sahib Ji

Sewa of the True Guru bears fruit only if done with total devotion."
(SGGS p. 552)

The sewa of Sri Guru Granth Sahib Ji is meritorious only if a person is doing it with the
understanding, that Guru Ji, when kept at home, is ever present like a living Being. Sri Guru Granth
Sahib Ji must be regarded as the Living Light. We should regard it in the same way as we would
regard a living Guru sitting in front of us. The Gursikh who serves Sri Guru Granth Sahib Ji is most
fortunate.

"Kabir, those mortals who consume marijuana, fish and wine, no matter what pilgrimages, fasts
and rituals they follow, they will all go to hell." (SGGS p. 1377)

Bhagat Kabir Ji says in this shabad that the sewa is fruitless if done by those who eat meat and
drink alcohol. The sewa of such people is wasted. Pilgrimages and fasts of such people are not
successful. The sacred spirits of Gursikh martyrs (shaheeds) guard the place where there is
Prakaash (see Glossary) of Sri Guru Granth Sahib Ji. If sewa is not done properly and respectfully,
then the family begins to suffer from pain and hardship. Waheguru's sewa should be done with
great affection. Daily the Prashaad or Degh (holy sweet sacrament) should be prepared and
offered for blessing of Guru Ji. To seek such blessing daily permeates everything with a positive
spirit. Guru Ji's white sheets should be changed every week. They should be washed properly and
ironed. The room should be cleaned thoroughly. Rumalas (coloured and decorative covering
pieces of cloth) should be ironed every week. If Guru Ji's sewa is to be done at home, then as a
matter of principle, the morning Prakaash ceremony must be adhered to. In the evening between
six to seven o'clock, after reciting Rehras and Kirtan Sohila, the closing ceremony of Guru Granth
Sahib {Sukh-aasan - see Glossary) must be performed and Guru Ji placed in a resting position.

Some devotees keep Sri Guru Granth Sahib Ji at home, but do not do the sewa properly. If guests
arrive, often in idol chatter, Guru Granth Sahib Ji's sewa is forgotten. The sewa of Guru Ji must be
done at the right time. If someone is visiting then one person can attend to the guest while
another can do Guru Ji's sewa. Children should also be trained in how to do Prakaash in the
morning, and Sukh-aasan in the evening. In the morning all the family should take part in doing
Nit-nem (daily prayers) and then start the day's chores. In the evening the whole family should join
in to do the Paatth of Rehras. Children should always sit with their parents, it has been seen in
many houses that while the parents go upstairs to do paatth, the children sit downstairs watching
television. The children should also be encouraged to acquire the habit of reciting Gurbani. It is the
parents' duty to instil the virtue of Sikhi into their children, how else are they to learn?

When I was living in Indonesia, the President of India came for a visit. I had a great desire to meet
him. It is very difficult for an ordinary person like myself to meet a famous person. A poor person
just cannot meet such people. An Indonesian senior official and my boss asked me to help in the
arrangements for the President. I was delighted for this opportunity to stay near the President. I
was very keen for one or two days, but after that, I soon realised that the President was just an
ordinary person. Slowly, my respect for him decreased. When I used to enter his residence,
important businessmen would plead with me to get his autograph. Those who did not know the
President closely, they had a great desire to meet him; I was close to him and I had lost any such
desire.

For this same reason, we place less value on what is available to us. For example, we value our
limbs only when they stop working. Only when one has no eyes does one realise the value of eyes.
In the same way, it has been noticed that some people do not understand the status of Sri Guru
Granth Sahib Ji.

"The Master's Name is priceless; no one knows its value. Those who have good destiny recorded
on their foreheads, O Nanak, enjoy the Love of the Lord." (SGGS p. 81)

Some have limited knowledge and regard Sri Guru Granth Sahib Ji as an ordinary book only, not
the real Guru. They see others bow but with no reverence. Those Gursikh who are fully aware that
Sri Guru Granth Sahib Ji is the perfect True Guru, offer their bodies, minds and wealth to the Guru
when bowing in deep reverence. When they bow their heads before the True Guru in all sincerity,
their sins of many previous life cycles are washed away. Those individuals who achieved the
precious gift of Sikhi (Sikh faith - Sikhism is a westernised and less correct word to describe the
Sikh way of life as a complete whole life system) through great effort, only they have true
realisation of the greatness of Sri Guru Granth Sahib Ji.

People of other religions carried out research and realised, that in this dark age of Kalyug (see
Glossary), only Sri Guru Granth Sahib Ji is the perfect Guru and they took Amrit to become the
Guru's Sikhs. In the same way, people in the West became Sikhs. They sacrificed everything in
order to gain Guru Ji's blessing and sought refuge with the Guru. White Singhs and Singhanis
(male and female Gursikhs) all live according to Gursikh Maryada (Code of conduct). We should
learn something from them, for they are destined to make a great contribution to the
establishment of Khalsa Raj.

Simran

(Meditative repetition of Waheguru's Name)

"On the day of the new moon, my soul is at peace; the Divine Guru has blessed me with
contentment. My mind and body are cooled and soothed, in intuitive peace and poise; I have
dedicated myself to serving God. One who meditates in remembrance on the Name of the Lord,
his bonds are broken, all his sins are erased, and his works are brought to perfect fruition; his evil-
mindedness disappears, and his ego is subdued. Taking to the Sanctuary of the Supreme Lord God,
his comings and goings in reincarnation are ended. He saves himself, along with his family,
chanting the Praises of God, the Lord of the Universe. I serve the Lord, and I chant the Name of
God. From the Perfect Guru, Nanak has obtained peace and comfortable ease.
(SGGS p. 299)

"Now, the Dark Age of Kalyug has come. Plant the Naam (the Name of the One Lord). It is not the
season to plant other seeds. Do not wander lost in doubt and delusion. One who has such destiny
written on his forehead, shall meet with the Guru and find the Lord. O mortal, this is the season of
the Naam. Nanak utters the Glorious Praises of the Lord. (SGGS p. 1185)

"Remembering God, one does not have to enter into the womb again. Remembering God, the pain
of death is dispelled. Remembering God, death is eliminated. Remembering God, one's enemies
are repelled. Remembering God, no obstacles are met. Remembering God, one remains awake
and aware, night and day. Remembering God, one is not touched by fear. Remembering God, one
does not suffer sorrow." (Sukhmani Sahib 1.2 SGGS p. 262)

By doing Waheguru simran a human being is freed from the cycle of birth and death; achieves
contentment; and is freed from all types of fear. About those who do not practise simran. Guru
Arjan Dev Ji says:

Without meditating in remembrance on the Lord, one's life is like that of a snake. This is how the
faithless cynic lives, forgetting the Naam, the Name of the Lord. | | 1 | | One who lives in
meditative remembrance, even for an instant, lives for hundreds of thousands and millions of
days, and becomes stable forever. | | 1 | | Pause | | Without meditating in remembrance on the
Lord, one's actions and works are cursed. Like the crow's beak, he dwells in manure. | | 2 | |
Without meditating in remembrance on the Lord, one acts like a dog. The faithless cynic is
nameless, like the prostitute's son. 1 1 3 | | Without meditating in remembrance on the Lord, one is
like a horned ram. The faithless cynic barks out his lies, and his face is blackened. | | 4 | | Without
meditating in remembrance on the Lord, one is like a donkey. The faithless cynic wanders around
in polluted places. | | 5 | | Without meditating in remembrance on the Lord, one is like a mad dog.
The greedy, faithless cynic falls into entanglements. | | 6 | | Without meditating in remembrance
on the Lord, he murders his own soul. The faithless cynic is wretched, without family or social
standing. (SGGS p. 239)

If a person is seeking salvation then it is very important for that person to receive Amrit initiation.
Every person should search for salvation.

"This human body is so difficult to obtain; it is only obtained by great good fortune. Those who do
not meditate on the Naam, the Name of the Lord, are murderers of the soul. | | 1 1 1 Those who
forget the Lord might just as well die. Without the Naam, of what use are their lives? | | 1 | | Pause

I I Eating, drinking, playing, laughing and showing off — what use are the ostentatious displays of
the dead? | | 2 1 1 Those who do not listen to the Praises of the Lord of supreme bliss, are worse
off than beasts, birds or creeping creatures. | | 3 | | Says Nanak, the Gur Mantar has been
implanted within me; the Name alone is contained within my heart. | | 4 | | | " (SGGS p. 188)

"Waheguru is the Guru's mantar (mystical formula)" and it may be recited by Hindu, Muslim, Sikh
and Christian and, in fact, anyone. All happiness is achieved by its recitation. Rehat (Sikhi Code) is
dear to Sri Guru Gobind Singh Ji:-

"Rehat is dear to me, not the Sikh". (Guru Gobind Singh Ji)

That person is my Sikh who keeps rehat.
He is my Master and I his follower.
Without rehat, one cannot be called a Sikh.

Without rehat, one stumbles from door to door (and suffers hereafter),
Without rehat, one is never content.
For these reasons one should remain steadfast in rehat.
(Rehatnama Bhai Desa Singh Ji)

Amrit should be taken from those Pan] Piaray (Five Beloved Ones) who follow full Rehat Maryada
and do simran in the morning with every breath.

"With each and every breath, meditate in remembrance on the Lord of the Universe, and the
anxiety within your mind shall depart." (Sukhmani Sahib 24.1 SGGS p. 295)

The True Guru Ji has given equality to men and women. Rehat Maryada applies to both equally.
The Pan} Piaray preach Naam simraan after conducting the Amrit ceremony.

"O my True Guru, implant within me the Name of the Lord. The Lord is my mother, father, child
and relative; I have none other than the Lord, O my mother."
(SGGS p. 996)

Those who do not recite the Five Banis (prescribed daily Gurbani recitation), they should not
volunteer for the sewa of being appointed as Panj Piaray (for the purpose of Amrit Sanchaar i.e.
the Amrit initiation ceremony). Those who do such sewa have to give away a portion from their
own spiritual earnings. One who has not done simran in the morning, what can that person give
from his or her spiritual earnings (for that person has none); that person can only but suffer a loss
Many people undergo the Amrit ceremony but do not earn spiritual credit by simran. Only a few
get up in the morning to sing the praises of the Guru.

After the Amrit ceremony, the Panj Piaray direct that Naam should be recited after taking a bath
at Amrit vela (early in the morning), and in the manner taught by them. The Amrit vela starts at
one o' clock in the morning.

"After taking your cleansing bath, remember your God in meditation, and your mind and body
shall be free of disease. Millions of obstacles are removed, in the Sanctuary of God, and good
fortune dawns. | | 1 | | The Word of God's Bani, and His Shabad, are the best utterances. So
constantly sing them, listen to them, and read them, O siblings of destiny, and the Perfect Guru
shall save you. | | Pause | | The glorious greatness of the True Lord is immeasurable; the Merciful

Lord is the Lover of His devotees. He has preserved the honour of His Saints; from the very
beginning of time, His Nature is to cherish them. | | 2 | | So eat the Ambrosial Name of the Lord as
your food; put it into your mouth at all times. The pains of old age and death shall all depart, when
you constantly sing the Glorious Praises of the Lord of the Universe. 1 1 3 1 1 My Lord and Master
has heard my prayer, and all my affairs have been resolved. The glorious greatness of Guru Nanak
is manifest, throughout all the ages. | | 4 1 1 " (SGGS p. 611)

There are two methods of Waheguru simran: the first is recitation of "Waheguru, Waheguru", and
the second is Waheguru simran with every swas (life breath). Through the first method of
Waheguru simran one acquires exceptional mental powers but it takes a long time to achieve the
true objective. However, if Akal Purakh showers His Grace on a person, or if one has done
meditation in a previous life, then Wa hegu ru's simran flows in rhythm with every swas (life
breath).

"With each and every breath, meditate in remembrance on the Lord of the Universe, and the
anxiety within your mind shall depart." (Sukhmani Sahib 24.1 SGGS p. 295)

The second method of Waheguru simran with every breath is taught by the Pan] Piaray during the
Amrit ceremony. They direct that Waheguru simran with every breath is very important at Amrit
vela. Simran with every breath means that recitation of Waheguru's Name becomes natural with
every breath i.e. "finds a home" in every breath or swas. As we breathe twenty-four hours a day,
so, as a matter of habit, Naam simran continues with every breath. When life comes to an end, the
last breath of life (swas) inhabited by Waheguru's Naam, on leaving the body, takes the soul to the
Plain of Truth, the True Abode of Waheguru Ji. Says Sri Guru Arjan Dev Ji:-

"Meditate, meditate, meditate in remembrance of Him, and find peace. Worry and anguish shall
be dispelled from your body. Remember in praise the One who pervades the whole Universe. His
Name is chanted by countless people, in so many ways. The Vedas, the Puraans and the Simritees,
the purest of utterances, were created from the One Word of the Name of the Lord. That one, in
whose soul the One Lord dwells, the praises of his glory cannot be recounted.

Those who yearn only for the blessing of Your Darshan, Nanak: save me along with them. | | 1 1 1
(Sukhmani Sahib 1.1 SGGS p. 262)

One day, I went to Bhai Sukhdev Singh's house. He took me to the garden. I am also keen on
gardening. He said, "Bhai Sahib Ji, I planted two seeds of marrow, both on the same day. One has
sprouted and grown quite a bit, but the other one has not even sprouted as yet. What can be the
reason for that?"

I replied, "It is possible you did not plant the seed in the right way, let us dig it up and see. When
the seed was exposed it had been placed incorrectly and was therefore taking longer to sprout.
Just as the seed planted in the right way sprouts faster, so Naam simran with every breath settles
more quickly in the heart.

Naam simran in Saadh Sangat (holy congregation) is much more fruitful than if done alone.
"His Glory shines forth in the Holy Congregation of the saints." (Bhai Gurdas Vaar 3 Pauri 10)

"He is a companion, a friend, and a beloved of mine, who reflects upon the Lord's Name, in the
Company of the Holy. In the Saadh Sangat, the Company of the Holy, cross over the world-ocean,
and the noose of death shall be cut away." (SGGS p. 108)

If a person sits at home and does Naam simran, the fruit of that is like small droplets of rain. If
Naam simran is in the presence of Sri Guru Granth Ji and in Saadh Sangat, then it is as if one is
standing in heavy rain, the flood of which sweeps away everything; in that same way the sins of
previous lives of an individual are washed away.

With some individuals, Raam-Naam (Waheguru's Name) finds a home in their minds when heard
even once. There are many examples of how the gift of Naam is obtained.

(A)

One day Kabir Ji met a wise elderly man. A discussion started and the elderly person asked:

"Tell me who is your guru?"

Kabir Ji replied, "I do not have a guru as yet."

"You must seek a guru." Advised the elderly man.

Kabir agreed to look for one. However, he thought, "I am of low caste and no guru would accept
me as his disciple." This thought was due to the fact that in those days there was much
discrimination based on high and low castes.

After giving the matter further thought, Kabir decided to go to Banaras, the holy city on Ganges
River, and become the disciple of Swami Ramanand. He thought, that he was unlikely to find a
more accomplished guru than Ramanand. In his quest for a Guru, regardless of the difficulties in
the way, he was determined to take on Ramanand as his guru.

One day, he thought of a strategy. Swami Ramanand used to go to River Ganges every morning to
take a bath. Kabir got up very early in the morning and went and laid down in the path which the
Swami used to take to Ganges. When Swami Ramanand came for his bath, his foot struck against
Kabir Ji's head. Swami Ji felt with the touch of his foot that someone was sleeping. "It is time to
take your bath" said Swami Ji as was his nature to say to anyone at that time in the morning, "Get
up man of Raam (i.e. God), say Raam"

When Kabir Ji heard these words he was immediately in a state of bliss; he had been blessed with
the gift of Naam. He got up quickly and touched the Swami Ji's feet. In this way he adopted a guru
and Waheguru's Name found an abode in his heart.

(B)

Balmeek used to rob travellers and bring up his family on the proceeds of his robberies. Living this
type of life, his heart had hardened and become merciless. One day, a group of sants (holy people)
passed that way. True to his habit, Balmeek took away everything from them. The sants asked,
"Brother, why have you done this deed?" "To bring up my family", replied Balmeek. The sants
asked, "When you are punished for these misdeeds hereafter, would they share that punishment
with you?". He replied, "Certainly, they will". The sants said, "If you are that certain, we will sit
here, you go and ask them if they would share your burden." Agreeing to the sants' request
Balmeek went home and, first of all, asked his parents if, having lived on the loot he brought
home, they would share his sinful burden on the day of reckoning. The parents replied, "We
looked after you when you were young. Now it is your duty to serve us. We never asked you to
become a robber. We just want food to eat; you can earn your livelihood by some other honest

means so that we get food and clothing. We cannot share your burden of sins." He then asked his
wife and she said, "As your wife, I am under your care and it is your marital duty to feed me; I am
not responsible for your sins." Then he asked his son who also gave a resounding reply, "Father, I
was born in your house, it is your duty to bring me up. I do not say that you should depend on sin
for livelihood. You can carry out your responsibilities through honest earnings."

Having heard such forthright responses, a disappointed Balmeek returned to the sants and told
them everything. That no family member was prepared to stand by him and that he had been
mistaken. He said, "From today I shall not do such bad deeds, you show me the right path so that
my remaining life can be successful." He returned all that he had taken away from the sants and
said, "Please forgive me for my mistake." The sants thought that the time was right to give him
some guidance. Considering everything, the sants said, "Keep reciting "Mara, Mara" until we
return, and then we shall teach you more." Balmeek followed the teaching and kept reciting
"Mara, Mara" from which recitation, the words being repeated became God's Name "Raam,
Raam" ! By reciting this Name, Balmeek gained popularity and respect in the world. He wrote the
epic of Ramayana long before the event actually took place.

(C)

In the same way, Ganaka's name comes up. On one occasion a mahatma (saintly person) stood
close to her door to shelter from the rain. Ganaka saw that a saintly person was standing outside.
She invited him in and did sewa with respect. When the rain stopped and the mahatma prepared
to leave, she prayed with folded hands, "I am a sinner and have wasted my life in prostitution, be
kind to me so that I can salvage my life." Seeing her condition, the mahatma took pity on her. He
gave her a parrot and said, "Every morning teach this bird to repeat "Raam, Raam"." She started
teaching the parrot "Raam, Raam" every day. While teaching the parrot "Raam Raam" (God's
Name) her own spirit became pure and she went to heaven at the end of her life. By saying
"Raam", she took God's Name to heart.

Similarly, God's Name found a place in the hearts of Bhagat Kabir Ji and Balmeek when they
(sincerely and meditatively) said "Raam" once. It shows the greatness of Guru Gobind Singh Ji that
during the Amrit Sanchaar ceremony he instructed the Gursikhs, performing the ceremony to
repeat Waheguru's Name thirty times; if even after that, the Name does not find abode in the
heart then it is a sign of misfortune. Five times Amrit (Ambrosial water) is taken by mouth and
with each sip "Waheguru" Mantar (mystical formula) is repeated, the tongue is purified when
doing this. Drops of Amrit are put on the head five times. Everyone's swas (breath of life or life
energy) is let out from the "tenth door" which is in the head, and putting the drops of Amrit in the
head means that the departure of the soul during death is made easier (i.e. death becomes
painless and peaceful). Amrit is sprinkled into the eyes five times. Thus eyes are purified; so that
the eyes should not desire anyone but ones own life partner and the eyes should be able to
experience the holy darshan (sight) of Guru Ji. Evil doers breathe their last very painfully and with
great difficulty. The messengers of Dharamraj (see Glossary) beat the dying sinner from the toes to
the top of the head to force out the breath of life. In the Hindu religion it is also written that the
pain of death is the same as the stings of a hundred scorpions. Anyone who takes the teachings of
Guru Nanak to heart will find salvation. It is very important to do Naam simran (reciting
Waheguru's Name) with every breath. Waheguru's Name settles in and harmonises with every life
breath when recited habitually with each breath. Sitting, standing and sleeping Naam repetition
continues and when the end comes, due to this habit of Naam simran, Waheguru's Name in the
dying breath takes one straight to Sachkhand (The Plain of Truth where Waheguru resides). Many
individuals do not enjoy doing Naam simran, just as it takes some time to set fire to wet wood. A

person should not get frustrated. He should accept the Guru's Word and continue with sewa and
simran and Guru Ji will help. Guru Ji will reward those who are doing sewa and simran. I spent 26
years doing sewa and simran. For about fifteen years there was no joy in doing so but I continued
hoping that Paramatma (Waheguru) will shower His Grace. For 26 years I have done sewa,
believing in the ever presence of Sri Guru Granth Sahib Ji, and always praying for the gift of Naam
and nothing else. Going to the Gurdwara, I would do the sewa of making Prasaad (holy sweet
sacrament), and simran. I would sing and the ladies would sing after me. We would continue with
simran of "Waheguru, Satnam".

One day Giani Amolak Singh Ji met me at a camp. The children went out to play. We were both
discussing Gurmatt - Guru's teachings. I told Giani Ji, that when I do simran many natural scenes
come in my vision. Shaheed Singhs (holy spirits of martyred Singhs) help a great deal. If I do not
wake up in time then someone rings the bell, when I look out there is no one there. Sometimes
they say "Get up and do Naam simran". I become aware beforehand of certain things that would
happen the following day. Hearing this, Giani Ji said that the Guru's Grace was with me, that I
should not tell this generally to people. He spoke of his own experience, that one day Bhai Amrik
Singh came to his house. He said, "Today I have done four paatths (recitations) of Sukhmani
Sahib." Giani Ji replied, "What do you know, I do paatths of Sukhmani all night. I work full time,
and daily, I do 6 or 7 paathhs. " Giani Ji used to work at night those days. By revealing this, he was
never able to do that numbr of paatths again.

I told Giani Ji that I had a similar experience. When I used to recite Mool Mantar (the Basic
Precept) for 12 to 13 hours daily, I let this be known and was never able to do Mool Mantar for so
many hours again.

Giani Ji explained that just as you should never tell your bank balance to anyone, so is the wealth
of Naam which should be safe guarded. Giani Ji said that he had been in the company of Bhai
Sahib Bhai Randhir Singh Ji. He had also been in the sangat (company) of Baba Ishar Singh Ji and
Baba Puran Singh Kencho- waalay. From them one understood how they safeguarded the wealth
of Naam. Many Gursikhs would ask Bhai Sahib to help them. Bhai Sahib would tell them that Guru
Nanak's door was open to all, "As I do simran, you can do the same. You will also begin to remain
in chardhi kala (positive spirit). What can you ask of me, a beggar myself? Beg from Sri Guru Nanak
Dev Ji, who has the wealth of Naam" I was very much impressed by Giani Ji's words and I began to
understand. From that moment on I have not spoken to anyone about achievement of spiritual
powers, because, whatever fruit we sow, we have to wait patiently for the reward. Just like the
plants of mango or orange bear fruit after 15 to 20 years.

On one occasion I went to see Bhai Balwinder Singh and Bibi Harwinder Kaur. Their friend Dr.
Harcharan Singh also came to see them and requested, "I would like to invite Bhai Sahib for
dinner." We went to his house. After the meal, I went to see the garden where a mango tree was
laden with large mangoes. I mentioned to the doctor that the mangoes looked very sweet. He
replied, "Bhai Sahib, this is the first fruit season for this tree. It was planted by my father 20 years
ago. He was not able to taste the fruit. It seems we shall not be able to enjoy this fruit either, as
we are moving to a larger house." Just as one has to wait for the sweet fruit of mango, so one has
to wait for the sweet fruit of Naam simran, as it takes time. The taste sense of Naam is deep down
in a person's soul. Pleasure is more readily felt from sports, entertainment, television, food, sex
and other worldly forms of enjoyment, but the deep spiritual pleasure of Naam is only enjoyed
with the Grace of the Guru. Then your spirit will be immersed in the joy of Naam. Every Gursikh
desires the joy of Naam on the very first day he takes Amrit but one needs continuous dedicated

effort to achieve this. Some individuals give up; they feel they have not experienced bliss and they
are not likely to; they move away from the Gursikh way of life. I also did a great deal of simran but
never wavered; accepting the Guru's Will, I continued with simran. And, in due course, while doing
simran, a day arrived when it was like the following:-

"You senseless (like a drunk) person, with your primitive intellect, reverse your breath and turn it
inward. Let your mind be intoxicated with the stream of Ambrosial Nectar which trickles down
from the furnace of the tenth gate. | | 1 | | O brothers, call on the Lord. O saints, drink in this wine
forever; it is so difficult to obtain, and it quenches your thirst so easily. | | 1 | | Pause | | In the fear
of God, is the love of God. Only those few who understand His Love obtain the sublime essence of
the Lord, O brothers. As many hearts as there are in all of them, is His Ambrosial Nectar; as He
pleases, He causes them to drink it in. | | 2 | | There are nine gates to the one city of the body;
restrain your mind from escaping through them. When the knot of the three qualities is untied,
then the tenth gate opens up, and the mind is intoxicated, O brothers. 1 1 3 | | When the mortal
fully realises the state of fearless dignity, then his sufferings vanish; so says Kabir after careful
deliberation. Turning away from the world, I have obtained this wine, and I am intoxicated with it.
| | 4 | | 3 | | (SGGS p. 1123)

Suddenly my breathing began to rise to the dasam dwaar (tenth secret outlet located in the head),
a stage which the yogis achieve only after 30 to 40 years of austere exercises (the word swaas or
breathing is apparently used in two senses in Panjabi. Firstly, the word describes normal breathing
process which is essential for sustaining life in the body However, the word also has a deeper
meaning and it describes the relationship between "life energy" and each breath or swaas. Each
breath or swaas contains this life force and the last breath before dying, takes the spirit via the
dasam dwaar away to the next destination hereafter. That is the last swaas. Dasam dwaar -
literally the "tenth door" - is supposed to be located in the brain at the top of the head. To be able
to reverse these swaas inwards and upwards into dasam dwaar is the main objective of some
yogic exercises. When this is fully achieved, the person actually stops breathing and is in a state of
perfect tranquillity and also acquires mysterious mental powers. The swaas idea has been
translated as "life breath" for the sake of abbreviation in translation. Most probably, taking the
swaas into dasam dwaar is some form of self regulation of the pulse and body functions so that,
to the outsider the person shows very few, if any, life signs. Obviously, some part of the brain
continues to function while the body remains in a suspended life state (i.e. state of inanimation)).

The yogis can raise their swas (life breath) to the dasam duar (they stop external breathing during
this exercise) but their spiritual pulsation remains "empty" (i.e. without the bliss of Naam) when
they are in that state. Those Gursikhs who after taking Amrit recite "Waheguru" with every breath,
their simran automatically continues (even when undergoing the dasam duar experience). Naam
which inhabits their swas takes them straight to the Sach-khand (see Glossary). I was never told
the method of elevating the swas to dasam duar but learnt it with Waheguru's Grace. While
continuing routinely with Naam simran, after 15 to 20 years, one day, quite unexpectedly my
breathing reversed inwards and upwards. I had a slight irritating sensation on my forehead and I
kept stroking my forehead above my nose, time and again. When the swas (life breath) reaches
here, then all distracting thoughts stop. The mind is in a state of equilibrium and one feels like
continuing with simran. Starting with the feet, the body goes numb. There is no sensation and one
does not know if the body is still there. I had to do many hours of simran and sewa daily to reach
this stage. Nothing can be achieved by just talking, nor will there be any spiritual joy.

"Some wander around, babbling on and on, but none obtain Him by babbling." (SGGS p. 919)

Institutions of Langar and Pangat

For the purpose of Amrit Sanchar, Bhai Subeg Singh invited the Jatha to Australia and New
Zealand. The first Amrit Sanchar took place at Sydney and the second at Auckland. The
accommodation arrangement for the Jatha was in the Gurdwara at Sydney. The General Secretary
of the Gurdwara introduced us to the world renowned Dr Pritam Singh. Praise goes to the Guru
that even after gaining such high qualifications, the doctor retains his full Sikh identity and
observes the Sikh code of conduct (rehat). He has great interest in listening to Kirtan. He records
and distributes the Kirtan of any raagi ; jatha singing at the Gurdwara. He is so modest that he is
not prepared to become the president of the Gurdwara; says he is not fit for such a position. Yet,
there are also those who do not understand Gurbani, but they always feel that they are ready for
such responsible positions.

In the Gurdwara, two parties were at loggerheads with each other. The first party preferred an
arrangement of chairs and tables in the Langar. The president of the new party, Bhai Jasvir Singh
wanted to introduce the Guru Ghar (Guru's House) tradition according to the correct Rehat
Maryada: to seat the sangat in rows on the floor (pangat) as in Sri Harmandar Sahib (Amritsar),
and to serve langar after Naam Simraan for ten minutes. In this way the family which was doing
the sewa of the langar would also benefit. Finally both parties agreed to abide by Dr Pritam Singh's
decision. The Doctor said, "At home we sit on chairs, what is the harm if at the Gurdwara we sit on
the floor for ten minutes to partake of the langar? We should sit in humility in the Guru Ghar. This
is the Guru's teaching. It is for the benefit of all. Firstly, simraan is done and secondly, in the Guru
Ghar, the more one remains in humility the greater the spiritual reward. Sri Guru Nanak Dev Ji was
always humble, you are not higher than him." Both parties respected his decision and from that
day the sangat partakes in the Langar by sitting in a pangat.

In the same way at Darlington Gurdwara in England the sangat takes Langar sitting in a pangat
after Naam simran. At Shepherd's Bush and at Derby (at Guru Arjan Dev Ji's Gurdwara) the same
maryada (Guru's tradition) is followed. To give importance to any individual in the Langar is a
great violation of the institution of the Langar. It matters not which Sikh religious organisation that
person leads. To give priority treatment to an individual over the Sangat sitting in pangat is a great
insult to the Guru's Sangat. For continuity of the great tradition of Sangat and Pangat, every Sikh
should refrain from such insulting behaviour.

Signs of a Restless Mind

One day, the Sovereign of miri (temporal) and piri (spiritual) worlds, Sri Guru Hargobind Ji was
going through the jungle with his Gursikhs. The all knowing Sotguru (True Guru) stopped under a
tree. He told a Sikh, "Climb up this tree and kill a crow chick, it is in need of salvation." The Sikh
climbed up, looked into the crow's nest and said, "Guru Ji there are many chicks here, which is the
one in need of salvation?" Guru Ji replied, "It will cry out to you." And so the chick was redeemed.

The Sikhs were wondering about Guru Ji's kautak (mysterious action). One Sikh asked, "Guru Ji!
What crime had this creature committed?" Guru Ji told the Sikhs, "In his previous life he was a
devotee of the Guru's House. He would go to the Gurdwara daily. One day a kotho (interpretation
of Gurbani by a learned person at the Gurdwara) was in process and the Sangat was listening with
concentration. His friend was sitting next to him and he started talking to his friend. There are
many devotees in the Sangat who are in meditative link with Waheguru Ji. The conversation
between these two distracted a Sikh from his meditation and he said, "Why do you go on with
your kan kan like a crow?" For this reason this Sikh who was talking in Sangat was reborn as a
crow.

When paatth, kirtan or katha (recitation of Gurbani, Gurbani singing or explanation of Gurbani) is
going on in Gurdwaras, some people keep on talking. One should sit quietly and peacefully in the
Sangat and listen to the Guru's Word (Guru's Teaching).

On one occasion a large Sangat was going for darshan of Guru Arjan Dev Ji. In those days they
used to travel by foot. As they were going, a snake blocked their path. It kept coming in the way of
the Sangat. They thought, perhaps this snake too wants to go for Guru Ji's darshan. They had an
earthen pot and they said to the snake that if it wanted to go for Guru Ji's darshan, it should enter
the pot. That is what the snake did.

On reaching the Gurdwara, the Sangat went for Guru Ji's darshan. The all knowing Guru Ji asked,
"Where is my one other Sikh? You have not brought him in with you." The Sangat said that there
was no other Sikh, except for a snake in a pot, and they brought the pot and placed it in front of
Guru Ji. The snake got out of the pot and bowed its hood in front of Guru Ji. Guru Ji, aware of the
wrongdoing of the creature in its previous life, was forgiving. He sprinkled holy water on the
creature and gave it salvation (freedom) from the life of a snake. The Sangat asked, "Guru Ji what
is this kautak (strange happening)?"

Guru Ji explained that in its previous human life, this person had the habit of stealing. He did not
refrain from stealing even in the Gurdwara. As he would respectfully get on his knees to bow his
head before the Guru (matha tekan), he would make an offering of one rupee (Indian currency)
and, without anyone seeing, would pick up more. He used to attend Sangat daily. He would keep
on thinking about money and at the end of his life he was still thinking about wealth. And so, he
was reborn a snake. However, because he had been attending Sangat, he was aware that he had
done wrong. For that reason he has come for Guru's darshan to seek forgiveness. The True Guru is
compassionate and saves those who come to Him. The wrong doing of the snake in its previous life
was forgiven and its spirit was freed from that unhappy life.

"At the very last moment, one who thinks of wealth, and dies in such thoughts, shall be
reincarnated over and over again, in the form of serpents." (SGGS p. 526)

(C)

The holy darbar (royal court - See "Darbar" in the glossary) of Sri Guru Gobind Singh Ji was in
session. On this occasion, an animal trainer brought a large bear into the darbar. He started
wrestling with the bear in front of Guru Ji. He then made the bear dance and perform other tricks.
Bhai Keertia was doing chaur (see Glossary) on Guru Ji. He kept laughing loudly at the tricks of the
bear. Guru Ji said to him, "Bhai Keertia, this bear was your father in its previous life." Hearing this
Bhai Keertia and the Sangat were greatly surprised. Bhai Keertia folded his hands before the Guru
and said, "O True Guru, my father always did regular sewa in your darbar. My father also served
the Ninth King (Guru Tegh Bahadur Ji) whose darshan (holy sight) gave salvation to thousands of
Sikhs. If having done such dedicated sewa, this is the reward my father has reaped, then what is
the point of doing sewa and what life form would I get next? Sewa is done to seek salvation, but if
the reward is the opposite, then no Sikh will do sewa in future. Kindly please tell me, why my
father got into this life form."

The True Guru said, "Listen Bhai Keertia, one day your father was serving Prasaad (sweet
sacrament). At that time a Sikh was passing by with his bullock-cart. He came into the darbarto
pay his respects (for matha tekna) and seeing that Prasaad was being served, he asked for Prasaad
from your father with great devotion and respect. The Sikh's face and beard was covered with
dust. Your father seeing his dirt covered face did not give him Prasaad but kept on serving it to
others. When the Sikh got in front of your father again and repeated his request, your father said
in rage, "Why do you keep jumping up and down like a bear! Go and sit down at the back. You will
receive your Prasaad in turn." On hearing this, the Sikh (who had left his gadda i.e. large bullock-
cart moving on), picked up a small bit of Prasaad which had fallen on the floor, put it into his
mouth saying "Waheguru", and rushed off saying, "You may be the bear!"

When your father passed away, he was reborn a bear. The humble Gursikh's words came to be
true. Bhai Keertia prayed to Guru Ji to forgive his father. Guru Ji sprinkled holy water on the bear
and freed its spirit from that life form. The animal trainer was given a generous compensation.

The True Guru always rewards those who come to Him and do sewa at the Gurdwara. The True
Guru is merciful and very generous. He does not look at anyone's previous wrong doings and
always offers salvation.

If a person wants to succeed in achieving the main purpose of this life, then he or she should do
sewa in the Gurdwara. Doing sewa purifies the hands. If a Gursikh who has taken Amrit, does
simran and reads Gurbani, then even if he (or she) does not achieve salvation in this life then
success will come in the next. However, this life objective will be achieved only if sewa and simran
are done in humility by giving up haumai (ego or pride).

The Fine Edge of Gursikhi

(Gursikhi is like walking on the fine edge of a sword.)

"I am blind, totally blind, entangled in corruption and poison. How can I walk on the Guru's Path?
If the True Guru, the Giver of peace, shows His kindness, He attaches us to the hem of His robe, f |
1 | | O Sikhs of the Guru, O friends, walk on the Guru's Path. Whatever the Guru says, accept that
as good; the sermon of the Lord is unique and wonderful. | | 1 | | Pause | | O Saints of the Lord, O
brothers, listen: serve the Guru, quickly now! Let your service to the True Guru be your supplies on
the Lord's Path; pack them up, and don't think of today or tomorrow. | | 2 | | O Saints of the Lord,
chant the chant of the Lord's Name; the Lord's Saints walk with the Lord. Those who meditate on
the Lord, become the Lord; the playful, wondrous Lord meets them. | | 3 | | To chant the chant of
the Lord's Name is the longing I long for; have mercy upon me, O Lord of the world-forest. O Lord,
unite servant Nanak with the Saadh Sangot, the Company of the Holy; make me the dust of the
feet of the Holy. 1 1 4 ||"
(SGGS p. 667)

"O True Guru Ji! Although, I am called your Sikh, my need for sleep is not satisfied even after
sleeping all night; sometimes, I even sleep during the day; and there is no question of getting up
early in the morning. No problem about taking a bath in the summer, but not so in the winter.
Even in summer, I try to dodge the evening bath. Why, because that risks wetting the beard fixed
with "Fixo" (Brand name of a special glue for fixing the hair of the beard)!

If the beard gets wet once then the problem of re-fixing it arises. There is no time in the morning
for doing paatth (Gurbani recitation), for, by the time I have washed up and fixed the beard, it is
time to rush to the office. I tie the turban only once for the whole week. If I have to tie it daily,
then I can never reach the office in time. Sometimes, while getting up and doing the morning
routine, I am delayed and have to take my tea at the office canteen. Even otherwise, if our little
son gets stubborn and does not allow his Mum to leave the bedroom, I have to take my tea at the
canteen.

When the weekend arrives, most of the time is taken up in taking bath, washing and for other
chores. With difficulty we manage to find time in the evening to go to the cinema. Often I think of
going to the Gurdwara on Sunday but on that day I am unable to get up early in the morning. In
any case, it is only after six days that one has time to relax on Sunday. So one has to get rid of the
fatigue accumulated during the week. All day, one is busy in the office with paperwork and in the
evening there is hardly time to listen to soothing songs on the radio. One longs for those songs
played in response to special requests from listeners. Once the programme starts then one wishes
that it would continue all night.

There is much inflation these days and one can hardly manage within one's salary. Until one is able
to contrive ways for some additional income "under the table" (i.e. through bribery), one cannot
meet the month's expenditure. According to the Rehotnomo one is supposed to denote a tenth of
one's income for religious/charitable purposes, but that is only possible if the expenditure needs
are satisfied. "Mum" always keeps asking for something. "Ji, get me a sari of nylax; get me a
Banarsi suit; get me high heeled shoes; and lipstick, and cream are finished. Get me a vanity box
and so on." Last year our little son was taken ill with small pox and our neighbour Madan Lai's wife
said, "Brother, take the child to the temple of Mata Devi (goddess of small pox). On Sunday, people
come with offerings (in return for cure of small pox by the goddess). You also take Prosoad as

offering to the Mata and take the child with you so that it can kneel before the goddess and
perform matha tekna (pay homage). Mata Devi will be pleased and the child will be cured." I was
still thinking about this while the "Mum" quietly took the child to the temple of the goddess to pay
homage." (From a publication: Rahini Rahay Soi Sikh Mera.)

Why has the life style of the Sikh nation changed? It is surprising that three hundred years have
passed since the formal institution of the Khalsa and, until now, the Khalsa has not been able to
establish own rule. There must be some reason for this. There are great scholars, gianis (those
with knowledge of Gurbani and Sikh tradition) and raagis (Gurbani singers) in the Sikh religion. But
they have not spread the True Word of Guru Gobind Singh Ji. Guru Ji proclaimed:

"Rehat (Sikh code of discipline) is dear to me, not a Sikh"

Such weakness has crept into the Sikhs, that no one is paying attention to rehat. They have
shunned Amrit and take alcohol, they have shunned truth and speak falsehood. The ladies have
uncovered their heads. Before going to school or for work, some girls do go to the Gurdwara for
matha tekan, but borrow a scarf from the Gurdwara just for that purpose. The tradition of keeping
a head cloth (dupatta) is dying out. Guru Ji gave the gift of Keski (small turban) to men and women
alike, but now even the dupatta (or chunni) is disappearing! Today the children of Sikhs have also
become so fashionable that sometimes one cannot tell the difference between a boy and a girl.

One day someone rang the bell at our house. I opened the door and the person asked, "Is Jassi at
home?" I replied, "Bhain Ji (i.e. sister), he has gone out." This person had long hair, was wearing
two earrings in each ear and seemed to be about 16 years old. When Jassi came home I told him
that a girl had come to see him and that I was going to let his dad know that he had made a girl
friend. Jassi said, "Uncle Ji, I do not have any girl friend. What are you saying?" I said do not lie to
me. I saw her myself." Jassi then remembered that his friend was coming to drop a film; it must be
"him". He described him and I confirmed. Jassi said, "Oh that Talwinder is my friend. He is not a
girl, he is a boy!" I explained to Jassi that when we administer Amrit, we forbid girls to pierce their
noses and ears (for the purpose of wearing ornaments), but nowadays even the boys have started
piercing holes in their ears for wearing rings. Jassi said, "Uncle Ji, nowadays that is the fashion." I
was taken aback and felt that this was a reflection on parent's weakness with regard to their
children.

If the parents had been wise, they would have told their children the history of the Gurus; how Sri
Guru Gobind Singh Ji sacrificed his whole family. I say to all Sikhs, "Daughters, sisters and mothers!
For the sake of Gursikhi (Gursikh way of life), look after this flower garden planted by Sri Guru
Gobind Singh Ji. He put the (growth promoting) fertiliser of the blood of his father Sri Guru Tegh
Bahadur Ji, mother Mata Gujri Ji, his four sons, the Panj Piaray, the Chaali Muktay and hundreds of
thousands of Sikh martyrs to ensure a healthy bloom (The forty Sikhs who had first abandoned
Guru Ji at Ananpur but then gave their lives to defend him at Mukatsar. They were blessed by
Guru Ji as the forty (chaali in Panjabi) who had been saved and thus received their salvation,
(mukti). Thus they are remembered as the Chaali Muktay or the Forty who received salvation by
the Guru's Blessing at Mukatsar).

For preserving this garden of Sikhi, many brave Sikh women (Singhania) received into their laps
their little children cut into pieces, so that this garden of the Sikhi would not wither. Even now
there is time to undo the harm. Look after your children and teach them to follow the path of
Gursikhi, adopt Khalsa identity and dress; live the Khalsa way.

"One who lives the Khalsa way (rehani) is my Sikh".

(Bhai Desa Singh's Rehat Noma, quoting Sri Guru Gobind Singh Ji)

Sri Guru Gobind Singh Ji's injunction is that five specified Banis (Gurbani compositions) should be
recited in the morning as part of Nit Nem (daily routine). But nowadays the Rehat Maryada (Code
of the Sikh way of life) published by the Shromani Prabandhak Committee, at page 10, prescribes
for reciting 3 Banis in the morning: Jap Ji Sahib, Jaap Sahib and Sawayas, and two Banis in the
evening. For this reason the Khalsa is not receiving the full spiritual strength of five Banis in the
morning. The Pan] Piaray had instructed the Khalsa that recitation of five Banis in the morning was
essential.

Those who do not recite five Banis in the morning do not receive the blessing of Sri Guru Gobind
Singh Ji. Once I was reading Se Kinahia, the life story of Sri Maan Baba Harnam Singh Ji of Rampur,
Khera, in which is written that one day, in the month of Jetth (lunar month falling in May/June), it
was very hot. This is what Baba Harnam Singh Ji wrote: -

"I was reciting Mool Mantar in a room. The door opened and a Gursikh with a very radiant face
walked in. We exchanged the Gur Fateh greeting. Whereupon the Sikh said that the Dasam
Patshah (the Tenth King i.e. Guru Gobind Singh Ji) was coming to bless me with His darshan. I was
thrilled and we both came out of the room. In the western direction we saw the Satguru Ji riding a
horse and there were four other Singhs with Him. Satguru Ji came near and paused. I bowed in
homage at Guru Ji's holy feet in the stirrup. Guru Ji smiled a little arid moved away. At a little
distance He disappeared. I was left in a confused state.

"The other Gursikh who had brought the message of Guru Ji's arrival kept standing near me. He
said, "Bhai Harnam Singh Ji! You should be very happy but you look confused and sad; what is the
reason?" I told that Gursikh that the Satguru blessed me with his darshan but did not speak a
word.

"The Gursikh replied, "Satguru Ji is pleased with your meditative Naam simran, for which reason
he gave you darshan. He did not speak to you because in your Nit Nem you do not do the Paatth
of Jaap Sahib." I said that I did not do Jaap Sahib because it was a difficult Paatth to recite.
Everyday I recite Sri Sukhmani Sahib and Asa Di Vaar." The Gursikh replied, "It is very important
that the injunction of Guru Sahib is followed. No matter how many other Banis a Sikh recites, if the
prescribed Banis of the Nit Nem are not recited, Guru Ji will not be entirely pleased. If one follows
the injunction of the Guru passed on to the Sikhs through the Pan] Piaray and then recites other
Bonis, that pleases Guru Ji very much. One who is lax about accepting this injunction is deprived of
Guru Ji's blessing."

From that day, no matter how long it takes, I included the recitation of Jaap Sahib in my Nit Nem,
and in time, learnt it by heart. Gurbani also confirms that the order of the Guru must be accepted
and followed." (The above is Baba Harnam Singh Ji's personal experience narrated by the author.)

Amritdhari (those who have taken Amrit) Gursikhs must follow the orders of the Pan] Piaray. The
recitation {paatth) of Five Banis in the morning is extremely important.

(The five Banis in the morning are Jap Ji Sahib, Jaap Sahib, Ten Swayyas, Chaupai and Full Anand
Sahib. Rehras should be recited at sunset and Kirtan Sohila just before going to bed.)

The Transformation

Sweet Lord! I wander in confusion;

Where is the path, where the beacon?

I grope in the dark, am weary and disillusioned;

The chains of sin enslave me.

I'm cold and lonely, Lord!

Show me the way.

Your Beloved Five have I sought and they tell me;

"The Light is within you."

I believe and behold!... The door is unlocked!

I knock and it glides open, I patiently kindle Your Light and it shows the way.
Not looking back, I gaze straight ahead And lo! the path is clear before me.
Sweet Lord! the path is clear kindly receive me,
(A pang of fear grasps my heart,

I call on you, Guru Gobind Singh; You infuse me with courage;

My fears and doubts dissipate.) They speak of beuty, truth, duty, spirituality,

Rebirth, renewal and the love of You, Lord.

As they speak, a flash of your light brightens my life.

A load is lifted off my shoulders,

My heart rejoices: "I've found the Truth."

My thirst is quenched, my search is ended.

Satguru! I embrace your lotus-feet at least.

I sing your Holy Name as I take the Kande-Ki-Pahul.

Your nectar Name makes me whole,

The Light in me is focused to its Source.

By the whisper of Your name, The sleeping crysalis is transformed Into a carefree butterfly.

0 Waheguru! I am Your lowly servant;

Nothing is mine, all is Yours; Your Name do I take with every breath,

1 revel in Your wonderful garden;

O Righteous Master! I am Yours forever;

To do with as You wish; An instrument through which to work Your Will.

O Generous Master!

Your Name each moment do I recite;

My cares flee like darkness before the dawn;

In the flame of Your name Do the dreaded five (Arrogance, anger, lust, greed and attachment)
melt like butter.

O Waheguru!

The seed of the Khalsa grows in the soil of faith;

Watered with Amrit, warmed by the love of Nam;

Its roots take strong hold Its graceful stalks stand tall above the rest;

Its fragrant blooms are profuse, The harvest promises to be abundant.

If the seed can be assured healthy growth.

O Sat guru! I am a sacrifice Unto the lovers of Your Name; The martyrs, the seekers of Truth,

The upholders of righteousness; The magnanimous souls, the innocent children The
compassionate servants of humanity;

The pure ... the Satsangat... The Khalsa.

"Truth is higher than everything But higher still is truthful living."

By JAGJIT KAUR KHALSA (Jagjit Kaur Khalsa is a French Canadian lady who has recently initiated
into Sikhism).

Elections at Gurdwaras

No one is prepared to listen to one another. In the Khalsa Panth too there are different factions.
They do not listen to one another, each one of them says, "Only what we are doing is right." For
the sake of leadership in the Gurdwaras they do dishonest things. They make dummy votes for
winning elections. Fights take place in the Gurdwaras. They do not fully respect Sri Guru Granth
Sahib Ji. If we accept Sri Guru Granth Sahib Ji as the perfect Guru, then why do we go to non-Sikhs
to conduct elections. When we want something then we pray to Guru Ji. We arrange Paatths
(complete reading of Guru Granth Sahib) to be done and ask for special Ardaas (prayers) to be said
for us so that our inner wishes are fulfilled. Satguru (True Guru) showers His Blessing and our
prayers are answered, still we do not have complete faith in Satguru. We wander around outside,
away from the Guru.

I was told by a French born young lady, Bibi Jagjeet Kaur, who keeps full Sikh identity, that in this
Age of darkness, Kalyog, the perfect Guru is Sri Guru Granth Sahib Ji, and she has total belief in the
Guru. If someone prays in total faith then certainly the Guru listens. The Guru knows what is in
every mind. She said, "I was involved in a road accident and my car hit another car. When the
accident occurred, many were prepared to give evidence against me. I was very worried. I was
afraid of the other party's witnesses that I would lose the case. When the date for the hearing
came, I prayed to Satguru that You know everything, I do not know whose fault it is. I have no
witness, please save the honour of truth. I did Ardaas (standing prayer) took a Hukamnama
(random reading of a hymn from Sri Guru Granth Sahib Ji for guidance). When I appeared before
the judge, no witness for the other party showed up. I won the case."

When the time for changing the management committee of a Gurdwara comes, we do not pay
heed to any guidance of Satguru Ji. There are some Gurdwaras which accept Guru Ji's guidance.
When selecting a new committee, they do Ardaas and draw lots and those selected become the
new committee members. This is what happens at Sri Guru Singh Sabha, Slough (UK).

One day, Giani Pritam Singh Ji, the Head Granthi of Patna Sahib Ji, was doing katha at Sri Guru
Singh Sabha Gurdwara. He said that one day the Khalsa will become so feeble that they will not
even care for the Guru. For self-centred leaderships, the Khalsa will turn their backs on the Guru.
The Giani Ji said that even during the time of Sri Guru Gobind Singh Ji the question of Khalsa Raj
(independent Khalsa rule) came up. The Singhs asked, "Why do you not give Raj to the Khalsa?"
The all knowing Guru Ji carried out an unusual test. He asked for sweet rice to be prepared with
many other expensive and delicious ingredients and spread this rice on a white sheet. He asked for
about a dozen dogs to be brought in. When the dogs saw the rice they started barking and snarling
at each other. None ate the rice, they just spread the rice around in dirt with their feet and kept
snarling at each other.

In the same way the Singhs are not understanding the value of Gurbani. They quarrel with each
other for leadership. Until such time as the Khalsa begins to observe rehat (the prescribed code of
conduct), recite Gurbani and do Naam simran, Khalsa will not get own raj.

In London on one occasion a devotee arranged for an Akhand Paatth (continuous reading of Siri
Guru Granth Sahib Ji which takes about 48 hours). The family had set up a camera for video
recording of the Paatth. They were watching on the TV screen while doing sewa of langar
(preparing and serving food as in the Gurdwara). The Giani Ji doing the Paatth was left on his own

in the room where Sri Guru Granth Sahib Ji was kept. The Giani Ji became greedy, got up and
picked up the money offered by devotees, lying in front of Sri Guru Granth Sahib Ji. When the
family saw what was going on (on their TV screen), they asked the Giani Ji to stop doing Paatth
and to leave. The Giani Ji was puzzled. He said, "You have started this Akhand Paatth which is
meant to be non stop; it will be interrupted." The family said, "The interruption has already
happened. You better go. You picked up money placed before the Guru while you were supposed
to be doing paatth." He did not confess. They said that it is recorded on video, you can see it. On
hearing this he was very embarrassed and went away. It was night and no one even drove him
back to his place.

There was a newspaper report that in India, at one village, a Gursikh family arranged an Akhand
Paatth. There was a group of five paatthis (those who read from Sri Guru Granth Sahib Ji). One of
them was a boy of about 18 years old. He was doing paatth at night. The daughter of the family, a
pretty girl, was listening to the paatth on her own. The young paatthi's mind wavered and he
started "reading" nonsense, "Mahala Panjwan, O girl bring me some warm tea." The girl was
surprised and went and asked her mother if such words were included in any hymn. The mother
told the father, who in turn told the young paatthi Singh to stop doing paatth to pick up his
clothes and to make a speedy exit. The boy ran away.

Many individuals have no fear of the Guru. They have forgotten God. A person thinks that no one
is watching. But the Satguru knows all. He knows what is in each heart. You can keep secrets from
other people but you cannot hide anything from God. Who knows with what wishes and hopes
these people had asked for Akhand Paatths, but greed and lust interrupted the continuous reading
of Sri Guru Granth Sahib Ji.

Nowadays, the Sikhs have moved away from rehat that is the reason why the Sikhs had to suffer
the tragic events since 1984. They have become so entrapped in materialism that it is difficult to
escape from it. Even the Amritdhari Sikhs are caught up in this trap. For Sri Guru Gobind Singh Ji,
rehat is dear. No one is preaching the importance of rehat. The Sangat does not have that much
knowledge and is wandering about aimlessly. Every person is looking for an easy way to realise
God. Many people are becoming Radha Swami and Nirankari. These sects do not follow any code
of conduct. If one is looking for salvation then keeping rehat is very important.

Once I went to India with Bhai Amrik Singh. We stayed at Moga town, at the house of the in-laws
of Bhai Amrik Singh. After Nit Nem (i.e. reciting morning Bonis) we went to see the local Gurdwara
Sahib. After paying our respects to the Guru, we sat on a bed in the veranda. The Granthi Ji (priest)
came and sat on the other bed. Soon a lady came with her child. The child was not well. Granthi Ji
took off his Kara (steel bangle) and waved it up and down in front of the child's face while
whispering some magical words. He then told the lady, "You can go, your child will be fine." We sat
in amazement.

I told the Granthi Ji, "You are the Guru's minister. What manmatt (ar\t'\-Gurmatt i.e. against Guru's
teaching) are you preaching? You know very well that the ever present Guru Ji sits in the
Gurdwara. It was your duty to tell the lady, to first go inside and bow before the Guru who is ever
present and Timeless. Then you should have advised her to do Waheguru simran, paatth of Mool
Mantar, of Jap Ji Sahib or of Sukhmani Sahib.

"The medicine for all types of illness is Naam" (SGGS p. 274)

You should have directed her to seek comfort from Bani. Reading or listening to Bani cures all pain
and unhappiness. The lady did not know this. And you, instead of showing her the right path,
started reading some magic formula. When are we going to understand how to respect Sri Guru
Granth Sahib Ji? If Granthis do not put the songot on the straight path then who would?"

Granth Ji was embarrassed and realised his mistake.

Once, while walking around, Baba Nand Singh Ji came across a well. It was summer. The water-
wheel on the well was being turned by two oxen harnessed to the long wooden operating arm
(The bulls pull this operating arm and move round in a circle and the water wheel is turned by a
system of cog wheels connected to the operating arm. The whole system is called a haalt. These
water wheels have now been taken over by motor driven tube-well systems).

The tongues of the oxen were hanging out due to the heat and the strain. They were struggling to
keep going. They were praying to God to give them death instead of putting them through such
torture. Baba Ji stopped near them and said, "Well brothers! This is the type of suffering you go
through without doing sewa and simran. You are now being punished." Hearing this, both oxen
lowered their heads and started crying. Baba Ji asked the farmer to rest the oxen and to irrigate
his farm at night (when it is cooler).

Hearing this, the farmer said with folded hands, "Baba Ji, we are workers. The crops are drying up.
Even after turning the water- wheel day and night the crops are not receiving the proper irrigation.
It has not rained, and if we stop the water-wheel, the crops will dry up." On hearing this, Baba Ji
said, "O Good man, pick up your kahi (long handled appliance used for digging) and come with
me." The farmer released the oxen and walked with Baba Ji. There were other Singhs with Baba Ji
as well. One asked, "Baba Ji who are these souls suffering as oxen?" Baba Ji replied, "These were
Granthis in their previous lives. One Granthi used to shut Sri Guru Granth Sahib Ji in a closet, while
he slept in a comfortable bed. He regarded the Guru as a book. Due to lack of faith he has suffered
this pain."

The Singhs asked about the second Granthi (who was reborn an ox), that he too must have
committed a similar sacrilege. Baba Ji said, "One day, when I was doing sewa at Hajoor Sahib, a
Shaheed Singh (spirit of a Sikh martyr) took possession of this Granthi. The latter kept crying out to
the Shaheed to let him go, that he was a Granthi doing sewa, and pleaded that he should not be
harmed." The Shaheed Singh replied, "Did you do sewa or meted out punishment? You should be
punished." Saying this, the Shaheed started pouring paraffin oil into his mouth. The Granthi kept
crying out aloud but no one could free him. The Granthi was in poor condition. After pouring oil
into him he was also beaten severely and knocked unconscious. The onlookers were amazed. The
local sewadars (those doing sewa) took him outside. When he regained consciousness he was
asked why had the Shaheed Singh beaten him, what wrong had he done. The Granthi confessed,
"At my village I used to get many requests for doing Paatth (complete reading of Sri Guru Granth
Sahib Ji). I could not complete them and also the people concerned did not do proper sewa. For
this reason I used to complete the ceremony of Bhog (completion of Paatth) without actually
reading the complete Guru Granth Sahib Ji. I used to think:

"Read the beginning, read the end and just do darshan inside; Consider all as "read" by dawn; and
leave the result with the housewife!"

To mislead the people I would get up early in the morning and without taking a bath, I would do
Paatth in the light of a paraffin lamp. I would refill the lamp from a paraffin bottle lying nearby,
and with hands smelling of paraffin would touch the pages of Sri Guru Granth Sahib Ji. For that
sacrilege, the Shaheed put paraffin in my mouth."

Baba Ji said that after witnessing such mysterious happenings, the number of people going to
Hajoor Sahib began to dwindle. Seeing this the pujari (person who performed religious
ceremonies) prayed to Sri Guru Gobind Singh Ji, "O True King (Saache Patshah) if you continue to
be so strict on wrongdoers (as in the case of the Granthi mentioned above), then people will stop
coming here. O True King, if you punish someone, please make the punishment hidden. Do not
punish offenders so openly. Everyone errs once in a while." Following that Ardaas (prayer), public
punishment of sinners stopped but hidden punishment continues.

After some time, the two Granthi died and were reborn as oxen and suffered this punishment. The
Singhs asked, "In which case why rescue them? You should have allowed them to continue
receiving their punishment." Baba Ji replied, "Nevertheless, they were doing sewa. Sons can ignore
their parents, but the parents cannot do the same." In the meantime, Baba Ji reached his abode.
He said to the farmer, "Build a ridge around my hut." The farmer asked, "How high?" Baba Ji
replied, "Make it as high as you want the water level in your fields to be." The farmer was
delighted and did accordingly. As soon as he had finished, rain clouds came overhead. The farmer
bowed before Baba Ji and as soon as he reached his well, rain started. It rained to the level of the
ridge he had raised around Baba Ji's hut. The fields were watered and the crops were no longer
dry.

Injustice

Following the independence of the country in 1947, there has been anarchy in India.
There are laws but no one follows them. The government itself does not follow them, why should
we expect the public to follow them? One example is that about five thousand girls burn to death
(i.e. cases of suicide or murder by burning) every year due to the cruel dowry system (property or
money a bride brings to her husband from her parents. Girls who are unable to satisfy the greed of
their in-laws suffer a terrible fate sometimes). Most involved in such cruelties go scot free. If you
rent a house the tenants just take over the house. There is no remedy through the courts. Bribery
is the order of the day. The same goes for farm land which is taken over by those who rent it from
you. Theft is common. The police collude with those that are guilty.

On the Vaisakhi day in 1978, the false Nirankaris camped at the holy city, Sri Amritsar Sahib, and
used derogatory language about Sri Guru Granth Sahib (A breakaway Sikh sect. "Nirankari" literally
means a follower of Nirankar i.e. God. They are false because, instead of following True God's
path, they started toeing the devious political aims of the ruling party in India against the main
stream Sikhism). The false Nirankari Gurbachan Sihon claimed himself to be the Guru (for he did
not deserve to be called a "Singh". Sihon is used by non-Sikhs, although, it means the same i.e.
lion), "I have been ordained the Sikh prophet and preacher by God. Sri Guru Granth Sahib is
nothing but a book. The Sikhs have been misled and have started believing this book to be their
True Guru." The city people heard this blasphemy and were taken aback. Sant Jarnail Singh
Bhindranwale also heard that this false messiah (Gurbachan) was spreading sacrilegious falsehood
against Sri Guru Granth Sahib Ji. At that time, the Akhand Kirtani Jatha from many Indian states
had assembled at Amritsar for celebrating Vaisakhi Purab (religious day) and the anniversary of
Bhai Sahib Bhai Randhir Singh Ji. They had been doing kirtan of Amrit Bani (Ambrosial Word of the
Guru) from the early morning. A message arrived from Sant Jarnail Singh Bhindranwale that the
false Nirankari Gurbachan Singh was using disrespectful language against Satguru Ji and making
fun of Gursikhi (the Sikh way of life).

"Khalsa shall not hear anyone denouncing the Guru, but put them to the sword." (Rehatnama).

Jathedar Fauja Singh and the other Singhs were aggrieved to hear this. They started out together
with the Jatha (group) of Bhindranwale to take this matter up with the fake Nirankari guru. The
group walked to the Nirankari place; however the police stopped them and asked for the reason
for their visit. The Jatha said that they had come peacefully to discuss matters; the police officer
in-charge offered to go inside and mediate on their behalf. That police officer, together with his
colleagues, came out after about half an hour. They told the Jatha to go back. In the meantime,
the Nirankaris attacked the Jatha.

They started firing and throwing stones. Thirteen Singhs were killed in this attack and seventy
injured. However, there was no justice from the Indian authorities. The Nirankaris should have
been punished, but the court ruled that they did not have any case to answer. It was all the fault
of the Singhs and the Nirankaris were released! What sort of justice was that? How long would
such a regime last? Hearing the verdict of the court, Bhai Ranjit Singh resolved that he would
punish the offenders; he risked his life and killed Gurbachan Sihon. Thirteen Sikh men died
upholding their faith. The names of the thirteen martyred Singhs are as follows:- Bhai Fauja Singh
Ji, Bhai Avtar Singh Ji, Bhai Harbhajan Singh Ji, Bhai Piara Singh Ji, Bhai Raghbir Singh Ji, Bhai
Gurcharan Singh Ji, Bhai Gurdial Singh Ji, Bhai Amrik Singh Ji, Bhai Dharamvir Singh Ji, Bhai Kewal

The Holocaust

Forgetting God, O man, what horrendous deeds have you done? Arrogance is not acceptable to
God, O man, what have you done?

The powerful Rawan became arrogant, "no warrior is equal to me". He brought home another's
woman, who was blameless.

(As a result) he witnessed golden Lanka burning, and thought why did I earn animosity.

As Rama's arrows pierced his chest, he regretted repeatedly. Forgetting God, O man, what
horrendous deeds have you done? Arrogance is not acceptable to God, O man, what have you
done?

Arrogance possessed Daryodhan, "Immovable, I shall rule". He ordered the de-clothing of Dropadi
in full gathering.

All sat quiet and no-one came to her aid.

In desperation, Dropadi prayed to Krishan Bhagwan.

Forgetting God, O man, what horrendous deeds have you done? Arrogance is not acceptable to
God, O man, what have you done?

Arrogant became Gurbachan Singh, "Why should I not do as I please?

I have been sent from above, to look after the Sikhs.

The Sikhs recognise me not, where should I complain?

No guru comparable to me will be found even if you search every house."

Forgetting God, O man, what horrendous deeds have you done? Arrogance is not acceptable to
God, O man, what have you done?

The false baba (Gurbachna) was victorious, people showered flowers on him.
The baba gloated with dancing and celebration.
Ranjit Singh shot him and the baba cried out in pain.

The baba fell to the ground, "Come someone and save my life". Forgetting God, O man, what
horrendous deeds have you done?

Arrogance is not acceptable to God, O man, what have you done?
Arrogance possessed Indra Gandhi, "My power is great.
I shall kill Gursikhs, their numbers are few.

India is independent, now they are not needed.

It is not acceptable to me that they ask for an independent state".
Forgetting God, O man, what horrendous deeds have you done?

Arrogance is not acceptable to God, O man, what have you done?

Many advised her not to make trouble in God's abode.

Placing the bundle of sins on her head she wronged truthfulness.

The blind Indra Gandhi put out her own flame (of life).

"I am in the clutches of the Angel of Death, O Zail Singh! Come and rescue me".

Forgetting God, O man, what horrendous deeds have you done? Arrogance is not acceptable to
God, O man, what have you done?

On 6 June, 1984, Indra Gandhi ordered an attack on Sri Harmandar Sahib Ji. Thousands of innocent
Sikh men and women were martyred. The Government said that the invasion took place because
Sant Jarnail Singh Bhindranwale was occupying Sri Harmandar Sahib Ji. But why were other
Gurdwaras within and outside Punjab attacked? For example, Gurdwara Mukatsar Sahib, Sri
Dookh Niwaran Sahib, Patiala, Gurdwara Bhattha Sahib Ji, Ropar, and many other Gurdwaras were
invaded. Over ten thousand Singhs were accused of being extremists and arrested. That Indra
Gandhi was killed by the Sikhs who had suffered so much cruelty and oppression, is
understandable. Only two Sikhs killed her, but what was the crime of the Sikhs in and around
Delhi? Anyone seen wearing a steel bangle (Kara, one of the Sikh articles of faith), was killed
mercilessly. The cars and taxis of the Sikhs were set on fire. The Sikhs were soaked with petrol and
burnt alive. The houses were set on fire. The judge who was in charge of investigations did not
make any attempt to console the aggrieved Sikhs. Such tyranny did not take place even when
Mahatma Gandhi was shot by Nathuram Godse, as was unleashed on the Sikhs after Indra
Gandhi's death. This is because Nathu Ram was a Hindu. Under these conditions, how long can this
regime last? So much persecution is going on in this rule, which has simply abandoned truth.

The 300th anniversary of the martyrdom of Sri Guru Tegh Bahadhur, the defender of India's
honour, was celebrated jointly by all in 1975. Guru Ji sacrificed his own life to save the faith of the
Hindus. The people of India just shrugged off the magnitude of this supreme sacrifice. Guru Ji
saved the religion of the Hindus. But, in return, the Government of India attempted to wipe out
the Sikh faith.

If The Sikhs Had Their Own Rule

The Sikhs would not have suffered this cruelty, if they had their own rule,
This tyranny would not have taken place, if they had their own rule.

The Sikhs suffered oppression, the world kept silent.
Bullets showered on Harmandar, the world kept silent.
A dreadful storm blew over Delhi on 31 November.
Wayfaring Sikhs were caught and burnt in fire.

The Sikhs would not have suffered this cruelty, if they had their own rule,

This tyranny would not have taken place, if they had their own rule.

The Sikhs were offered own rule, which Tara Singh rejected.

"What shall we do separated?" he accepted living together.

Tara Singh the ascetic, who renounced own sovereignty.

When he came to his senses, then he asked for Punjabi Suba.

The Sikhs would not have suffered this cruelty, if they had their own rule,

This tyranny would not have taken place, if they had their own rule. Nehru spoke, "Listen Tara
Singh, listen to me with intent.

The whites offered you self-rule, then why did you say "no"?
Now you do not need a suba (state within India), don't bother me.
You are not fit to rule, that is why you said "no"

The Sikhs would not have suffered this cruelty, if they had their own rule,
This tyranny would not have taken place, if they had their own rule.

"I shall die for the (Sikh) nation, if (you) say "no" to a suba".
When Nehru said "no", he went on fast.

The cunning Nehru spoke to Tara Singh's daughter, "Listen daughter, do something for me.

Break the fast of your father by feeding him secretly."

The Sikhs would not have suffered this cruelty, if they had their own rule,

This tyranny would not have taken place, if they had their own rule.

Now Fateh Singh, with enthusiasm, asked for Punjabi Suba.

"If I do not get the Suba, then in fire shall I burn myself."

Action is more difficult than words, so why make such promises?

Fasting unto death, burning in fire, Gurmatt forbids these.

The Sikhs would not have suffered this cruelty, if they had their own rule,

This tyranny would not have taken place, if they had their own rule.

The Signs of Khalsa Raj

"No one knows the state of the Lord. The Yogis, the celibates, the austere penitents, and all sorts
of clever people have failed. | | 1 | | Pause | | In an instant, He changes the beggar into a king, and
the king into a beggar. He fills what is empty, and empties what is full. Such are His ways. | | 1 | |
He Himself spread out the expanse of His Maya, and He Himself beholds it. He assumes so many
forms, and plays so many games, and yet He remains distinct and detached from it all. | | 2 | |
Incalculable, infinite, incomprehensible and immaculate, He has mystified the whole world. So give
up all your doubts; prays Nanak, O mortal, focus your consciousness on His Feet. | | 3 1 1 " (SGGS p.
537)

"From the earth, the mortal is exalted to the skies; and from the skies, he is thrown down. | | 2 | |
The beggar is transformed into a king, and the king into a beggar. The idiotic fool is transformed
into a Pandit, a religious scholar, and the Pandit into a fool. | | 3 | | The woman is transformed into
a man, and the men into women. Says Kabir, God is the Beloved of the Holy Saints. I am a sacrifice
unto His image." (SGGS p. 1252)

On 6 June, 1984, the Government of India invaded the holy premises of Sri Harmandar Sahib Ji.
This was the day of the Gurpurab commemorating the martyrdom of Sri Guru Arjan Dev Ji. In this
invasion, a large number of Sikh men, women and children were killed. As the news spread, the
deeply shocked world Sikh community, held massive demonstrations in protest. When I heard this
news, my grief was great. I kept thinking of the death of so many Singhs, Singhanis (women Sikhs)
and children. Instead of getting their own rule (as promised by the Congress leaders), even their
basic demands were not met. I thought, "The Singhs have made countless sacrifices, why is Guru Ji
not giving His Khalsa their own rule? Now they have suffered such atrocities. A bullet hit even the
holy Sri Guru Granth Sahib Ji (in Prakaash at the santum sanctorum, Harmandar Sahib). The bullet
pierced the Holy Scriptures up to the Gurbani of Sukhmani Sahib (at page 262)." I was so grieved
and frustrated that I could not sleep for most of that night. My sorrow cannot be described.
However, when my eyes did close, as if to console me a Shaheed Singh appeared. He said that I
should not be so frustrated. He said, "Only the true Khalsa is qualified to rule, but today's Khalsa is
not the true Khalsa. Only the Guru of the Khalsa can give what is needed. What can you beg from
those who are beggars themselves? The Khalsa is so feeble spiritually that they have forgotten
from whom to ask for favours. Khalsa is the ruler of millions of galaxies. It is within the Will of Guru
Ji to turn dust to gold in a second. However; the Panth does not have faith in the Word of Sri Guru
Nanak Dev Ji:

"Whatever I ask for from my Lord and Master, he gives that to me. Whatever the Lord's slave
Nanak utters with his mouth, proves to be true, here and hereafter. | | 2 | | "
(SGGS p. 681)

So the Shaheed Singh spoke, "The ancient Singhs had complete faith in the Guru and one such was
Bhai Bidhi Chand. One day a Sikh came and performed matha tekan before the Sovereign of both
worlds, Sri Guru Har Gobind Ji. He offered an expensive shawl to Guru Ji and prayed, "O True King!
The Guardian of the two worlds (the seen and the unseen), I was bringing two more shawls like
this one. The local governor threatened me and took them away." Guru Ji was touched by the
Sikh's affection and told Bhai Bidhi Chand to bring the shawls back. Bhai Bidhi Chand said, "As you
wish O True King." He disguised himself and went inside the Pathan governor's house. Only the
servant women and the wives of the Pathan were around. Bhai Bidhi Chand told them to bring

forth the shawls and the frightened women did as they were told. However, as he got out of the
house they raised the alarm and the gates of the town were closed.

Bhai Bidhi Chand moved away from the house while thinking of some way to escape. Aware of the
grave danger he meditated on the Guru's charan (holy feet) and jumped into a large burning oven!
In deep meditation, he recited:

"The hot wind does not even touch one who is under the Protection of the Supreme Lord God. On
all four sides I am surrounded by the Lord's Circle of Protection; pain does not afflict me, O
brothers. 1 1 1 1 1 I have met the Perfect True Guru, who has done this deed. He has given me the
medicine of the Lord's Name, and I enshrine love for the One Lord. | | 1 | | Pause | | The Saviour
Lord has saved me, and eradicated all my sickness. Says Nanak, God has showered me with His
Mercy; He has become my help and support. | | 2 | | "
(SGGS p. 819)

"Where You are, Almighty Lord, there is no one else. There, in the fire of the mother's womb, You
protected us."
(SGGS p. 962)

"Reciting these Shabads, this great warrior-saint, sat in the burning oven, with his mind set on the
Guru's ever-protecting presence.

"At that very time, the Sovereign of Miri-Piri (worldly and spiritual realms), was sitting with a large
Sangat. As He heard Bhai Bidhi Chand's prayer, he asked for containers of water to be brought and
poured over His own body. And so the true Sikh of the Guru was saved from the fire while the
guards of the Pathan searched for him in vain. Rain came and put out the fire and Bhai Bidhi Chand
disappeared in the middle of the night. He reached Sri Amritsar, placed the two shawls before the
Guru and touched His holy charan (feet) in deep reverence. The Sangat was amazed, that Guru Ji
had asked for so much water to be poured over Himself. To clarify the mystery, Guru Ji told Bhai
Bidhi Chand, "Look at the pain I had to suffer for you." Guru Ji's body was covered with blisters, for
He had Himself suffered the heat which Bhai Bidhi Chand would have felt when sitting in the hot
oven. That also explained the water which was being poured on Him. The Guru takes upon Himself
the suffering of His true devotees like Bhai Bidhi Chand. The Satguru looks after anyone who has
total faith in the Guru and who never allows his mind to waver."

The Shaheed Singh said, "The whole country would suffer as a result of the cruelty at Amritsar.
God's Will is all powerful:

"No one knows the state of the Lord. The Yogis, the celibates, the austere penitents, and all sorts
of clever people have failed. | | 1 | | Pause | | In an instant, He changes the beggar into a king, and
the king into a beggar. He fills what is empty, and empties what is full. Such are His ways. | | 1 | | "
(SGGS p. 537)

"Punjab will suffer great losses. There is a dark cloud over Punjab because the Punjabis have not
followed the teachings of Sri Guru Granth sahib Ji. They have faltered from the path of truth and
sided with falsehood. The harvest of sin will be first reaped by Punjab, then by the rest of India."

Whosoever clashed with an avtaar (a divine person - God incarnate according to the Hindu
tradition, to which Sikhism does not subscribe) was destroyed. For example, in Satyug (first part of

the time span of this universe) the rokhshos (demons) clashed with Vishnu and were destroyed. In
the age of Treto, the demon king Rawan clashed with Ram Chandar Ji and met his end. In the
Duapar age, the Kaurav princes, led by Daryodhan waged an unjust war on the righteous Pandav
brothers (who were backed by Krishan Bhagwan) and the Kauravs were destroyed (in the Hindu
Vedic tradition, the age of the universe is divided into four unequal parts called Yug. The four Yug
are Satyug, Treta, Duapar, and Kalyug in that order. They represent the descending of righteous
and truthful conduct. The present is the last Yug i.e. Kalyug, variously called the age of fire,
falsehood and darkness. It is ruled by the goddess Kali, the godess of war, rage and destruction.
Despite the underlying Vedic idiom used for illustrative purposes, Sikhism does not subscribe to
these views. The symptoms associated with the four Yugs, can exist at the same time according to
one's mental state, company [songot) and conduct).

The avtar (i.e. the symbol of righteous conduct) of Kalyug is Guru Nanak Dev Ji. The Tenth Light (of
Guru Nanak Dev Ji), Sri Guru Gobind Singh Ji proclaimed Sri Guru Granth Sahib Ji to be the Guru of
all ages. The government of India clashed with Sri Guru Granth Sahib Ji, and its rule shall be
destroyed; for truth is always victorious.

Sri Guru Gobind Singh Ji has made it clear that:

"Rehat (the prescribed Sikh way of life) is dear to me and not a Sikh."

Few have followed this injunction. The Sikhs have stopped rising early in the morning to recite
Gurbani and they do not have full faith in their Guru. So many weaknesses have crept into the
Sikhs that they have abandoned truth and prefer falsehood. They hate each other. They give up
Amrit and drink alcohol. They have built Gurdwaras named after castes; they no longer live in
harmony and have entered the rat race of wealth. Today the Sikhs follow anyone while they
should be following the guidance of Sri Guru Granth Sahib Ji only. Khalsa means "pure"; Khalsa
represents truth and Khalsa faith is the faith of truth. Until such time as a Sikh does not give up
falsehood, does not keep rehat of the Guru, does not rise early in the morning and do simran and
recite Bani, he is not qualified for self rule. Satguru Ji says in this Shabad: -

"One who calls himself a Sikh of the Guru, the True Guru, shall rise in the early morning hours and
meditate on the Lord's Name. Upon arising early in the morning, he is to bathe, and cleanse
himself in the pool of nectar. Following the Instructions of the Guru, he is to chant the Name of
the Lord. All sins, misdeeds and negativity shall be erased. Then, at the rising of the sun, he is to
sing Gurbani; whether sitting down or standing up, he is to meditate on the Lord's Name. One who
meditates on my Lord with every breath and every morsel of food, that Gursikh becomes pleasing
to the Guru's Mind. That person, unto whom my Lord and Master is kind and compassionate, upon
that Gursikh, the Guru's Teachings are bestowed. Servant Nanak begs for the dust of the feet of
that Gursikh, who himself chants the Naam, and inspires others to chant it. 1 1 2 1 1 "
(SGGS p. 305)

The Shaheed Singh revealed to me:

"Sri Guru Gobind Singh Ji will show the Pan] Piaray where the treasure of the Khalsa lies. With that
treasure Punjab will be developed into a new age paradise. The Khalsa will make an underground
passage from Amritsar to Delhi in which hundreds of thousands of Singhs will sit and do simran.
Flowers will be planted on both sides of this underground passage and there will be settlements
on both sides also. The fragrance of the flowers will drift into the underground chambers in the

passage. In the morning from three to four simran will be done. From four to five "Waheguru"
dhuni (musical rhythm) will be sung. In this heavenly place followers of other religions will be
welcome to do simran. Gold coins will be used in Khalsa Raj (rule). Sri Harmandar Sahib will be
decorated with diamonds. The weather in Khalsa Raj will remain constant as spring weather. There
will be clean and caring hospitals. The Khalsa shall number 960 million and there will be Khalsa
embassies in other countries to spread the Khalsa message. In Khalsa Raj people will live longer.
There will be no shortage of milk or butter. Such stones will be brought up from the land around
Anandpur, that they will radiate light in darkness. The Khalsa will pay for water and electricity.
Another dam and a canal will be constructed. Women will enjoy complete equality with men.
There will be marriages between Indian and white races. The dress will be blue and white and it
will be worn at the Gurpurabs, which will be celebrated with great splendour. Beautiful places will
be constructed and there will be numerous parks for children to play in. Individuals will need to
work only four hours a day. There will be educational and spiritually beneficial programmes on the
television. The remaining time will be spent in blissful Naam simran. "

I asked the Shaheed Singh: "How will the age of the Khalsa be prolonged?"

Shaheed Singh: There is a place in Ecuador where people live from 150-200 years. These people
drink the water of a river. There is a certain stone in the river which affects the water so that by
drinking this water people breathe more slowly when sleeping. For this reason their life is
prolonged. Similar stones will be found below the surface in the land around Anandpur, but only
when the Khalsa follows the Rehat Maryada (prescribed Khalsa code). When the Khalistan villages
are developed, they will have sarovars (water tanks). By drinking the water from these sarovars
and due to the spiritual power of Naam simran the lives of the Khalsa will be prolonged. At night
the stones will warm the water of the sarovars steam clouds will form and there will be rain every
night. It will be spring weather all through the year. Flowers will bloom always. There will be no
autumn and the weather will remain constant; not too cold and not too hot. The meditative power
of simran will ease the passage to Sachkhand (the Plain of Truth or God's Abode) after this life.

I asked: "How will gold coinage become the common currency in Khalsa Raj?"

Shaheed Singh: "Every avtaar has the power of Kaamdhen (Divine power to grant material wishes)
which can be used at any time (Kaamdhen is the Hindu name for a mythological heavenly
cow capable of granting any boon).

Sri Guru Gobind Singh Ji wishes to use this power for the glory of the Khalsa. No regime will
compare with Khalsa Raj in which gold currency is Guru Ji's desire. The treasure buried by Guru Ji is
going to be used for the Khalsa Raj. Such is the Guru's Will that this wealth will not be exhausted.
The wealth of Naam earned by the saints and high souls is inexhaustible. How can the treasure
buried by Sri Guru Gobind Singh Ji with His own hands be ever spent? Khalsa is the owner of
billions of galaxies. The whole land of Punjab can be converted to gold if the Guru so wishes. The
Khalsa will be without any impurity. These days, many children of Gursikhs arrive in this world with
the Name of Pramatma (God) engraved on their hearts.

"Nowadays, the souls which Pramatma is sending to this earth are already immersed in His Name.
Due to their Naam simran, the next generation will be qualified for Khalsa Raj. The next generation
will keep full Rehat Maryada (prescribed Khalsa code). The children will do Naam simaran and
Gurbani kirtan. Guru Ji proclaims in the following Shabad:-

"Only that person can be called Khalsa true In whose heart there is no superstition."
(From Sainapatt's work "Gur Sobha")

"Khalsa is my identity true.
I reside with the Khalsa."
(Sarab Loh Granth)

Guru Ji says that the Khalsa is in His Own Image.
Khalsa shall not steal. Khalsa shall not speak evil of others.
Khalsa shall be the devotee of One (Sri Guru Granth Sahib Ji) only
Khalsa shall always speak the truth, never tell lies.

Khalsa shall have one caste only; the high and the low shall become equal.
Khalsa shall have one Langar (eat from one kitchen).
Khalsa shall not go near another's woman.
Khalsa shall not take bribery.

The soul of the Khalsa shall be so pure (non attached), that he will regard gold and diamonds as
dirt.

"Khalsa means pure, without impurity, true; and Khalsa faith is the faith of truth.

The Khalsa are not qualified to rule until they denounce falsehood, remain true to their rehat, and
rise early in the morning to do Naam simran.

"Sri Guru Gobind Singh Ji has conferred raj (own rule) on the Khalsa, but when Khalsa accepts and
adopts the complete Rehat Maryada (full code of the Khalsa internal and external discipline).

"The whole Universe serves You, day and night. Please hear my prayer, O Dear Lord. I have
thoroughly tested and seen all, You alone, by Your Pleasure, can save us. | | 12 | | Now, the
Merciful Lord has issued His Command. Let no one chase after and attack anyone else. Let all
abide in peace, under this Benevolent Rule. | | 13 | | Softly and gently, drop by drop, the Ambrosial
Nectar trickles down. I speak as my Lord and Master causes me to speak. I place all my faith in
You; please accept me. | | 14 | | Your devotees are forever hungry for You. O Lord, please fulfil my
desires. Grant me the Blessed Vision of Your Darshan, O Giver of Peace. Please, take me into Your
Embrace. | | 15 | | I have not found any other as Great as You. You pervade the continents, the
worlds and the nether regions; You are permeating all places and interspaces. Nanak: You are the
True Support of Your devotees. | | 16 | | " (SGGS p. 74)

"Due to Naam simran by Gursikhs, the land of Punjab shall become a part of Sack Khand (the Plain
of Truth, where Waheguru dwells). The power of simran will bring people closer to the Sach
Khand. In the Khalsa Raj, Harmandar Sahib will be decorated with diamonds."

I asked: "Where would the diamonds come from?"

Shaheed Singh said: "Bahadur Shah prayed to Guru Ji to help him and get him the throne (of India).
Sri Guru Gobind Singh Ji said, "I shall help you, if, when you become the emperor, you present
before me the one who martyred my two younger sons (Guru Ji is referring to the evil Nawab of
Sarhind who backed alive the two younger Sahibzaday Baba Fateh Singh Ji and Baba Jorawar Singh
Ji)." Bahadur Shah agreed. However when he got his kingdom he started wondering how to satisfy
Guru Ji. If he delivered the Nawab, the Muslims would turn against him. So he tried (indirectly) to

bribe Guru Ji! He presented a diamond to Guru Ji and the all knowing Guru Ji knew what was in the
Emperor's mind.

"Guru Ji was sitting near River Godawri and threw the diamond into the river. Bahadur Shah was
taken aback and asked, "This diamond was very expensive. Why have you thrown it into the
river?" Guru Ji said, "If it is so expensive then go and get it out." When the King looked for the
diamond he saw thousands of similar diamonds in the Godavri. He was amazed to see so many
diamonds.

"These diamonds will one day decorate Sri Harmandar Sahib." Guru Ji said to Bahadur Shah, "You
have broken your promise. I shall send my own Sikh to punish the Nawab." Guru Ji then gave
Banda Singh Bahadur five arrows and sent him to Punjab. Banda Singh Bahadur exacted the
revenge for the martyrdom of the young Sahibjadas (princes) and razed the city to the ground."

I asked humbly, "Would I be able to see Khalsa Raj with my own eyes?"

Shaheed Singh replied, "Now your mind is set on seeing Khalsa Raj; you may be able to see it, but
you will have to do 13 or 14 hours simran a day. When you receive Sri Guru Granth Sahib Ji's
blessing, the Guru Himself will help you to do Noam simran and give you the will to do the early
morning simran.

With you the other Sangat will benefit also. By doing simran in Saadh Sangat, the quality of your
life will improve. As a result you would be able to see Khalsa Raj.

"Those Gursikhs who do simran in the morning will establish the Khalsa Raj when they are born
again. By running the Khalsa administration (as sewadars), they will achieve salvation, for their
effort will be great. Their simran will be so intense and true that:

"Inspired by devotion, and awake to the Light; Never forgetting, even for a moment, the singing of
the Name of the Lord. Having faith only in the Lord, absorbed in His Splendour, absorbed in His
Love; never believing in fasts and tombs, temples or idols. Not for penances nor bathing at holy
places, nor for the Yogis' self-maceration; not in anything but devotion to the One. These things
mean nothing, if God's Light is not in you. When one's inner self is thoroughly illuminated with the
Celestial Light; Only then can one truly be considered as Khalsa." (Sarab Loh Granth)

The Shaheed Singh continued, "Such is the reward of simran in the early morning, that if a
hundred Gursikhs sit together in the holy presence of Sri Guru Granth Sahib Ji and do simran for
one hour, then each Gursikh will receive the benefit of one hundred hours of simran."

"Just as Dhroo and Prahlaad meditated on the Lord, so should you meditate on the Lord, O my
soul." (SGGS p. 337)

"Gurbani shows that Bhagats, Dhru and Pralaad, became immortal through simran.

Dhru Bhagat was given his kingdom by meditating on God's Name all by himself. With you, a large
number of Sangat will do Naam Simran. Through the power of simran, Khalsa Raj will be
achieved." After saying these words, the Shaheed Singh disappeared.

Weakness of the Panthic Leaders

Sant Harchand Singh Longowal, President of the Akali Dal, and Sardar Gurcharan Singh Tohra, the
President of the Gurdwara Prabandhak Committee betrayed their faith. They promised, that if the
Indian government invaded Sri Harmandar Sahib, then it will be over their dead bodies.

When Indra Gandhi ordered the invasion of Sri Harmanadar Sahib, Longowal, Tohra, Sant Jarnail
Singh Bhindranwaalay and a large number of the Sangat were inside. A large number of devotees
had arrived from outside due to Guru Arjan Dev Ji's Shaheedee (martyrdom) Gurpurab that day. In
the Sangat were little children. The army killed large numbers of innocent Sangat. Sant Longowal
and Tohra saw this horrifying act with their own eyes. However, they did not keep in mind that: -

"He alone is known as a (true) warrior, who fights in defence of the defenceless (the poor). He may
be cut to pieces, but he never leaves the field of battle. | | 2 | | " (SGGS p. 1105)

They did not remember the above quotation from Gurbani. They did not remember the young
Sahibzaaday (Princes of Sri Guru Gobind Singh Ji) aged 7 and 9 years, who were martyred at
Sirhind. They did not think of those little children killed right in front of their eyes. Despite their
mature years they saved their own lives and ran away. They had only that much love for Sikhi (Sikh
faith). Sant Longowal was not even married, he did not have a family, but still he saved his own life
and ran away. What was he so attached to? He died as a traitor of the Guru. If he had died facing
the invaders, he would have been counted as a martyr like the other Singhs.

When the Panth becomes weak, Paramatma (Waheguru) sends some righteous person. Sant
Jarnail Singh awakened a sleeping nation. The Sant had predicted that the day Sri Harmandar
Sahib is attacked, the foundation of Khalistan would have been laid.

"As The (Provocative) Arrow Struck So Was Roused The Spirit Of Righteous Anger"

(Guru Gobind Singh Ji)

Many set out to destroy the Sikh nation, especially these four tried their level best: Mir Mannu,
Lakhpat Rai, Indra Gandhi and Rajiv Gandhi. But all four of them perished in the attempt.

"The Will of God hath ordained the Order of the Khalsa Panth This is the final Commandment to all
the Sikhs, accept the Granth as the Guru."
(Sikh Ardaas and Rehatnama)

The Panth was inaugurated by the order of Akal Purakh (Waheguru); who else can destroy it?
Indra Gandhi succeeded in creating Bangladesh. (Thus, she was successful in destroying the larger
Pakistan which included Bangladesh as East Pakistan.) She thought there are only a few Singhs,
why not finish them off as well. That will boost my power and prestige even more. The arrest of
Sant Jarnail Singh was only an excuse. She had decided to destroy the Sikhs. She was arrogant due
to the strength of her army, planes and tanks and thought that the Sikhs could be converted to
Hinduism with ease. With such intent, she ordered the invasion of Sri Harmandar Sahib on 6 June,
1984, on the Martyrdom (Shaheedi) Gurpurab of Sri Guru Arjan DevJi. In remembrance of this day,
a large number of Sangat, including the elderly, women and children had come from many villages
and towns near and far. Suddenly the attack was ordered. The Sangat were innocent but were
sprayed with bullets. At that time Sri Guru Granth Sahib Ji was in Prakaash (open for Sangat's
darshan). A bullet struck "Sri Guru Arjan DevJi" in the sense that it pierced Sri Guru Granth Sahib
at page 262 from where starts Sri Guru Arjan Dev Ji's Sukhmani Sahib. "The Guru is awake".

"As the arrow struck, so awakened the spirit of righteous anger." (Guru Gobind Singh Ji)

Sri Guru Granth Sahib Ji is the Avtar (Divine Presence in the world) of this Age of Kalyug.
Whosoever showed enmity towards an avtar, lost everything. India will suffer the same fate. Truth
remained in hiding. No one protested against the atrocities committed. Except for the Sikhs
themselves, no one else raised a voice to say, "You have done wrong!" Although, there are many
spiritual leaders in India, but even they were frightened to speak the truth. There is but one Sri
Guru Nanak Dev Ji who said bluntly to Babar (the invading Mughal), "You are not Babar but a
tyrant. You will have to account for your evil deeds." Anyone who is cruel has to account for his
cruelty. Anyone who steals or murders someone is safe only for a short time, while the judge is
considering the verdict. Once the punishment is pronounced, then the person regrets the evil
deeds done. The whole country will have to pay for the invasion ordered by Indra Gandhi. Punjab
will be punished also because Punjab did not stand on truth. Except for the Sikhs themselves, no
other Punjabi protested. That there was so much loss (of life and heritage) at such a sacred place
and any inhabitant of Punjab, regardless of own religion, should not speak out against it and say
"this is wrong"? None belonging to other faiths said, "You have done wrong". The harvest of this
evil will be reaped by Punjab and the whole of India. Those who were later martyred by the Punjab
government will take birth again and punish the perpetrators of these crimes.

Attacks On Harmandar Sahib Si

To destroy the Sikhs, the Muslims fought many wars but did not succeed. They found out that the
energies of the Sikhs were being continually renewed by some divine power in the waters of the
Sarowar (holy water tank around the Golden Temple) at Sri Harmandar Sahib. So they thought of
filling up the Sarowar.

In 1762, Ahmad Shah Abdali destroyed the building of Harmandar Sahib with cannon fire and filled
up the holy Sarowar. He also pulled down the surrounding buildings and structures. He supervised
all this in person. Some good people advised him that this House of God should not be destroyed,
but Abdali ignored it. He was saying, "This is the source of the power of the Sikhs; this is the water
of immortality; I am determined to stop this spring from flowing." At that time it so happened,
that as the cannons were firing, a piece of brick flew off and hit Abdali's nose. The wound did not
heal until his death. When the Sikhs heard of the destruction of Sri Harmandar Sahib, they started
marching towards the holy city. They numbered only about five thousand. However, as they
marched on, shouting their Jaikara (battle-cry), thousands of young patriots joined them on the
way. These were the young Sikhs prepared to die for the Sikh cause. As the Singhs reached Sri
Darbar Sahib they camped near the Sarowar and challenged Ahmad Shah Abdali to the battlefield.
The two armies clashed between Lahore and Amritsar and the army of Ahmad Shah Abdali
suffered a resounding defeat. He retreated in the darkness of the night to Lahore leaving the
Singhs victorious in the field.

In 1984, the Indian government did its level best, but who can destroy this sacred place? Akal
Purakh Himself founded Harmandar Sahib. The holiness of this place has been recognised through
the ages. It is the land of great sages, the rishis and munis, who meditated here for thousands of
years. They contemplated and uttered the great Vedic literature here. When Sri Ram Chandar and
Lachhman fought Lav and Kush, the latter were knocked unconscious and were barely alive. They
were revived by the water of immortality (Amrit) of this place. This is that sacred place where the
husband of princess Rajni recovered from leprosy after taking a bath. Today also, a bath in the
Sarowar is given a very special significance. Guru Ji Himself praised this place, that there is none
other like it.

"I have seen all places, but none can compare to You. The Primal Lord, the Architect of Destiny,
has established You; thus You are adorned and embellished. Ramdaspur is prosperous and thickly
populated, and incomparably beautiful. O Lord! Bathing in the Sacred Pool of Ram Das, the
residues of sins are washed away, O Nanak. 1 1 10 | | " (SGGS p. 1362)

Lepers and those unwell are cured after taking a bath in this Sarowar.

"Bathing in the nectar tank of Ram Das, the residues of all sins are erased. One becomes
immaculately pure, taking this cleansing bath. The Perfect Guru has bestowed this gift. | | 1 | | God
has blessed all with peace and pleasure. Everything is safe and sound, as we contemplate the
Word of the Guru's Shabad. || Pause || In the Saadh Sangat, the Company of the Holy, filth is
washed off. The Supreme Lord God has become our friend and helper. Nanak meditates on the
Naam, the Name of the Lord. He has found God, the Primal Being. | | 2 | | " (SGGS p. 625)

So, no one can destroy this sacred place.

Propagation Of Own Religion

"The Baba (Guru Nanak Dev Ji) is worshipped in every home regardless of the people's Hindu or
Muslim (religious) difference." (Bhai Gurdas)

Everyone loves ones own religion. All try to spread the word of their own religion. For example,
the Muslims spread their religion through the force of arms. The Hindus were forced to accept
Islam and many people became Muslims through fear. The Christians used charity and service to
spread their religion; they help out wherever there is a need. If there is an earthquake somewhere
or there is disease, they go to the help of the victims. Whatever is needed they provide. They help
the poor. In this way people accept Christianity willingly. The Hindu religion is the easiest to adopt
for they worship anything or anyone. For this reason, their number has increased. The Sikh religion
is the path of love and it will spread through truthful conduct and the spiritual power of Naam
(awareness of God Being). Everyone is searching for happiness. However: -

"There is no peace without devotional worship of the Lord. Be victorious, and win the priceless
jewel of this human life, by meditating on Him in the Saadh Sangat, the Company of the Holy, even
for an instant. | | 1 | | Pause 1 1 Many have renounced and left their children, wealth, spouses,
joyful games and pleasures. | | 1 | | Horses, elephants and the pleasures of power — leaving these
behind, the fool must depart naked. | | 2 1 1 The body, scented with musk and sandalwood — that
body shall come to roll in the dust. | | 3 1 1 Infatuated with emotional attachment, they think that
God is far away. Says Nanak, he is Ever-present! | | 4 | | "
(SGGS p. 210)

Guru Nanak Dev Ji has shown a direct and simple path to God's Name (i.e. God realisation). Do
Naam simran; honest work and share your earnings with others. This is the Guru Ji's injunction.

"O Nanak, meeting the True Guru, one comes to know the Perfect Way. While laughing, playing,
dressing and eating, one is liberated.
| | 2 | | (SGGS p. 522)

The Sikh religion has prospered through the divine power of Naam and so it will keep on
spreading. For example, Harbhajan Singh Ji Yogi (Bhai Sahib Bhai Harbhajan Singh is popularly
addressed as Yogi Ji which, due to its ascetic connotation, may be regarded by some as a
misleading description of his true mission in the Sikhi context) has brought over a hundred
thousand Americans and Europeans into the fold of Sikhism, and they follow the Sikh Rehat
Maryada (religious code).

Following the Bhai Sahib Ji's example, if similar parchaar (preaching) is done by the orders of the
Panth (Khalsa Nation), then the prophecy of Sri Guru Gobind Singh Ji of 960 million Khalsa will be
fulfilled and Khalsa Raj will be established soon. Bhai Harbhajan Singh Ji preached Naam simran,
honest work and sharing with others and opened up vegetarian hotels in the large cities of
America, Asia and Europe. Sikh religious literature is distributed at these hotels. When the
customers come, they also receive advice about health giving yoga exercises; information is given
out about the Sikh religion that for peace of mind the recitation of Gurbani is helpful. The white
followers are well educated and follow the advice of their leader. Bhai Harbhajan Singh Ji brought
thousands into the fold of the Sikh religion. All Singhs and Singhanis (lady Sikhs) accept his
guidance. He formed small Jathas (groups) headed by a leading sewadar (one who gives guidance

in doing sewa by own example). All follow the lead of the leading sewadar. Bhai Harbhajan Singh Ji
has taken this initiative to spread the Sikh religion, but the spiritual power is that of the recitation
of Mool Mantar (see Glossary).

The spread of religion has been through the miracle of Naam and this process will continue. It may
be that Bhai Harbhajan Singh Ji may have incurred a loss himself but he has certainly promoted the
Sikh religion (This would be a reference to spiritual "loss". Elsewhere Bhai Rama Singh Ji explains
how spiritual loss can be incurred if one goes around talking about own spiritual attainment, even
though this may sometimes be done to persuade others to come to the right path).

The children born in Sikh families have drifted away from religion. They have no love for Sikhi at
heart. They abide by their parents' wishes and go to the Gurdwara for matha tekon, but otherwise
they have no knowledge of the great spiritual power of Sri Guru Granth Sahib Ji. They regard Guru
Ji just as another book. Only if they could read Punjabi would they gain knowledge of Bani. This is
the unfortunate attitude of the children born into the Sikh faith.

With the spiritual power (and appeal) of the Mool Mantar, Bhai Harbhajan Singh Ji converted
about a hundred thousand to Sikhi from other faiths. They had no knowledge of the Sikh religion.
They ate meat and drank alcohol. Once they realised that these are forbidden in the Sikh religion
they accepted the Guru's injunction and abstained from both. Then they realised that Sri Guru
Gobind Singh Ji loved the Sikh rehat, accordingly, they started keeping rehat - the full Khalsa
identity and inner and outer disciplines prescribed by Guru Ji. They fully practise whatever is dear
to the Guru. They wear the full dress of the Khalsa. All Singh and Singhanis wear the small dastar
(small turban called the keski).

Bhai Sahib Bhai Harbhajan Singh Ji now goes to India to preach Sikhi as well. He is planning to send
ten thousand white Singhs and Singhanis to India who will go from village to village preaching the
Sikh faith (those in the West, inspired by Bhai Harbhajan Singh Ji's yogic exercises combined with
Naam simran, have now become scholars of mainstream Sikhi in their own right. Bhai Sahib's
initiative is therefore highly commendable).

Bhai Sahib Ji has done what we have been unable to do. How many people have we been able to
convert from other faiths? (Elsewhere, it has been mentioned that Sikhi, if properly preached and
practised in accordance with Guru Ji's injunctions, should attract followers. Otherwise Sikh religion
is a religion of love and tolerance and respects other religious paths also. So, the word "convert"
should be interpreted in this context. Sikhism is not a proselytising religion).

We have seen, that while we are having difficulty teaching Sikhi to our own children, Bhai Sahib is
converting those from other faiths to the Sikh religion (Yet, it needs to be noted that Sikhism is not
a proselytising religion).

Bairag (Spiritual longing)

(Editor's note: "Bairag" or "Vairag" means deep sorrow; and in the spiritual sense it is also the
longing and sadness one feels at the separation of the lonely soul from the Ultimate Truth, the
Waheguru, the Lord of Creation. Bairag in the latter case is a sure sign of a soul (alma) looking for
its counter part the Supreme Soul (Param-atma). This type of bairag is a most fortunate sign in
this human life. There is a certain purity attaching to this word in Gurbani which is not readily
conveyed in another language medium. Therefore, like many other Gurbani words, this word has
sometimes been used without translation in this chapter.)

If a family member departs then, quite naturally, the memory of that person makes one very sad.
The memory of the departed person is ever present at home when one is moving about thinking
that the departed person used to sit or move around here and there, and all the family was
together. If a person is in love with another, then the more the closeness the greater the
attachment.

I met a young man at Singapore. He said to me, "Baba Ji I am very much struck by bairag".
Thinking of the spiritual bairag, I was pleased to hear this and said, "You are most fortunate. It is
only with good fortune that one feels that way." He replied, "No Baba Ji, I have fallen in love with a
girl. I think of her all the time. I do not like anything else. I cannot live without seeing her. She has
left me. She has broken her engagement with me and said our paths are different. I cannot live
without her, please pray for me." I said, "If you have a desire to look for Waheguru, then I shall
certainly pray for you. But I do not pray for worldly desires." I asked him to develop true affection
with Waheguru Who will help and protect in the end

Bairag (of the human soul) for meeting the Supreme Soul

"I cannot survive without seeing my Beloved. My eyes are welling up with tears."

(SGGS p. 94)

God resides in all living creatures, but is not seen. It is very difficult to develop true love for God.
Those who meditate on God, their souls are illuminated by His Light. As Gurbani says:-

"I have seized the Unseen and Unfathomable Lord, through the Word of the Guru's Shabad. I am a
sacrifice to the True Guru. I place my head in offering before the True Guru, if it truly pleases the
True Guru. Take pity on me, O God, Great Giver, that Nanak may merge in Your Being."
(SGGS p. 1114)

First their souls are purified through meditation. Then they begin to develop bairag - the soul
begins to become sad and longs for union with the Universal Soul. Due to this bairag the sins of
many previous life cycles are washed away. Salvation is achieved due to this bairag and God
absorbs the God-centred soul.

Mantar (Magical Charms and Spells)

Some people practice recitation of mantar to overpower elements, spirits or life forms. For
example, by reciting black mantar (formula for black magic) they try to enslave ghosts and other
spirits to inflict suffering on others. They find it easier to give money to some practitioner of black
magic to destroy or hurt the family of someone they do not like. Some lose their lives. This is all
too common today.

(A)

Once three ladies came to me and asked me to do Ardaas (standing prayer) for one of them. She
was suffering from ill health. I asked the lady concerned what was wrong with her. Her sister told
her most unhappy experience. That she was married in India. The boy went from England and he
liked the girl. He married her and brought her back with him. The couple had a baby girl. Her
mother- in-law made life hell for her. She was getting weaker day by day. The symptoms were as if
she were under some sort of black magic spell. She would see something at night and run out of
the house.

In this same way many families are unhappy. I advised the lady who was ill, "Recite the Paatth of
Mool Mantar. Nothing afflicts a person who meditates on Waheguru's Name. Those who indulge
in such practices suffer themselves and make others unhappy also. Those who believe in and
practise black mantars go through much pain and suffering. They go through the Chaurasi Lakh
(8.4 million) life cycles. In Gurmatt (Guru's guidance), all this is manmatt i.e. beliefs and behaviour
which leads one away from God- centeredness. One who uses these mantars has to suffer
punishment three times: once each, for the one who gave the mantar, the medium who used it
and for the one who was inflicted with it. All this will have to be suffered by the one who arranged
it i.e. your mother-in- law."

O human being! How cruel can you be for the sake of a few days of material comfort. Before you
inflict cruelty on others, you should pause and reflect, that you will have to suffer three times the
punishment for indulging in black mantars.

Magic Spells

(B)

One day two young men came to my house. One said, "I am not well and my family think I am out
of my mind. I keep worrying and do not feel like doing anything. My wife and I quarrel with each
other. My head is heavy. There is something in my mind which says, "Go and cut your hair, if you
remain a Sikh, I shall kill you." I explained to him that life and death is in the hands of God; no one
can kill another.

"One whose Lord is All-powerful, no one can destroy him."
(SGGS p. 842)

"Go to the Gurdwara and do sewa of the Sangat. " I advised.

He started wearing a dastar (turban) and going to the Gurdwara. His affliction became less. Then
he went away for two or three weeks and the voice returned and told him, that if he did not cut
his hair then he would die by December, 1995. He came back to me and said, "I am very

frightened." I told him, "When you see or hear this thing then recite "Waheguru, Waheguru"
simran loudly."

With Guru Ji's Grace, the year 1996 arrived; he was very much encouraged that the evil influence
troubling him could not harm him. He began to have such faith in simran that he asked for Guru's
blessing so that he could be ready to take Amrit.

Gurmantar

(Guru's Sacred Formula)

Gurmantar: "The Mantar of the Guru is Waheguru, the recitation of which expels ego"
(Bhai Gurdas)

There are two methods for reciting and meditating on the Word, "Waheguru". The first is
repetition of "Waheguru, Waheguru" and the second is, as taught by the Pan] Piaray during the
Amrit ceremony. This is simran of Waheguru with each breath or swas- swas. The benefit of swas-
swas simran is that the rhythmic musical sound of "Waheguru" finds resonance with each breath
taken. Breathing goes on for twenty-four hours. As the watch, once wound up, ticks on for twenty-
four hours, so if a Gursikh recites Naam with every breath i.e. swas-swas early in the morning,
then Naam simran continues automatically all day. Sri Guru Arjan Dev Ji says in Sukhmani Sahib Ji:-

"Listen to the Teachings of the Perfect Guru; see the Supreme Lord near you. With each and every
breath, meditate in remembrance on the Lord of the Universe, and the anxiety within your mind
shall depart." (Sukhmani Sahib 24.1; SGGS p. 295)

Waheguru Himself takes those doing swas-swas simran into further stages. A day arrives when
Satguru Ji reveals the secret of the tenth gate in the mind. Then the devotee's experience is;

"You brawling ignorant person of uncultured intellect, reverse your breath and turn it inward. Let
your mind be intoxicated with the stream of Ambrosial Nectar which trickles from the furnace of
the Tenth Gate." (SGGS p. 1123)

According to this hymn, when this stage of bliss is reached, then simran becomes one
(harmonises) with the breathing process. It becomes integrated with each swas.

Sri Guru Nanak Dev Ji has disclosed the method by which Gursikhs are to regulate their lives. Rising
early in the morning and doing swas-swas Naam simran is essential. This is the first principle of
Gursikhi. All the great holy people have done simran in the early morning. It is Sri Guru Nanak Dev
Ji's reign (Kingdom) in the Age of Kalyug. Bhai Gurdas has made it clear that "Waheguru" is the
Gurmantar.

Bhai Gurdas Ji explains in this Vaar 1.49 (starting Satyug, Satgur Vaasdev... at Pauri 49 in Vaar 1 -
'Vaars are ballad type of epics written to popular beat and rhythm. Vaars used to be very popular
in Panjab and some Gurbani is sung to vaar measure e.g. Asa Ji di Vaar sung in the morning), that
in the Age of Satyug, Vaasdev was the avtar (Divinity) and taught the simran of "Vishnu". In the
Age of Duapar, Hari Krishan was the avtar and taught simran of "Har Har". In the Age of Treta,
Ram Ji was the avtar and taught the simran of "Ram Ram". In this dark Age of Kalyug, Sri Guru
Nanak Dev Ji taught the simran of "Gobind".

And thus taking the first letter from the Divine Name for simran in each Yug, the Gurmantar Word
of "Waheguru" or "Vaheguru" was formed (There is no distinction between the "wa" and the "va"
sounds in Punjabi. So "VAHEGURU has V for Vishnu, H for Har, R for Ram, and G for Gobind: the
four Naam Words for the four Yugs. So Vaheguru (meaning the Wonderful Giver of Light) is the
Naam Word of Sikhi and it includes the Naam word used during each of the Yugs. Editing note:
Prominent Sikh scholars have expressed doubt about the authenticity of this Pauri being one of

Bhai Gurdas Ji's, although, not about the Word Waheguru being the Gur Mantar (Guru's Mystical
Word) for Naam simran).

The reward of this Gurmantar is the highest as it includes the initials of the Naam simran words of
the four Yugs.

In each regime only one currency is used and the old currencies have no value. In the same way
the Mantar of the old Yugs have little value now, for the Gurman tar of this Yug is "Waheguru". In
Kalyug, "Waheguru" simran is most beneficial.

People Treat Ram like a Toy!

One day I was attending Singh Sabha Gurdwara from 10 to 11 in the morning. I was sitting near the
person issuing receipts for donations. It was the day of San grand (the first day of the lunar month)
and there was a large number of Sangat. Many Singhs donated money seeking Guru Ji's blessing
for whatever prayers they had in mind. The list became very long. Finally, a lady came and
donated one pound and twenty-five pence and said, "Last year my husband passed away I would
like a prayer said for the peace of his soul. Pray for the health of my younger son and for the well-
being of my family." She then continued, "My daughter-in-law is going to India tomorrow, may she
return in good health; my son is sitting for exams, pray that he passes; my daughter has a driving
test, pray that she passes; my youngest son has no children, please pray that Waheguru grant him
the gift of a child." The lady's family was surrounding the treasurer issuing the receipts and noting
names for the Ardaas. I listened to what was being asked for and was surprised that only worldly
gifts were being asked for, no one was asking for the blessing of Naam. The lady's name was noted
and the family sat in the Sangat.

After some time, on completion of the programme of Naam simran, the Giani Ji started doing the
Ardaas (standing prayer). He thought the list of names was very long; that it would take a long
time to read all the names and the specific prayers relating to each name. So, he decided to read
the names after the Hukamnama (reading of a Shabad from Sri Guru Granth Sahib Ji at random,
for guidance). As the Hukamnama started, the lady became upset and went to the treasurer and
said, "Giani Ji has not mentioned our name in the Ardaas. You sit in the Gurdwara and still do not
deal fairly."

The treasurer said, "Your name will be mentioned in the list of donations to be read after the
Hukamnama." The Giani Ji read the list after the Hukamnama and the lady kept sitting near the
treasurer until her name came up. Her name was mentioned and she said, "We asked for many
things to be mentioned in the Ardaas, Giani Ji mentioned my name only." The treasurer said,
"Today there are a lot of Sangat; you come tomorrow. We shall then do Ardaas as you desire." The
lady retorted, "I shall then have to come tomorrow again and spend another one pound and
twenty-five pence!"

I thought to myself, "People think God is a Toy which can be bought with money. No one is talking
about Naam and Bani. People want to please God with money. But a human being cannot achieve
union with God in this way. No one can seek salvation without Naam.

"The mortal is entangled in maya (see Glossary); he has forgotten the Name of the Lord of the
Universe. Says Nanak, without meditating on the Lord, what is the use of this human life? | | 30 1 | "
(SGGS p. 1428)

Love For Animals

(A)

A letter arrived from Bhai Sahib Jagdeesh Singh that in Hollywood (USA), there were a number of
individuals ready for Amrit Sonchoar (Amrit ceremony); they were keen to be initiated into the
Khalsa Panth. I arrived there with the Jatha of Bhai Rajinder Singh. Accompanying us was Bhai
Hardial Singh and some other Singhs. There was a Kirtan programme in the Gurdwara. There we
met a wealthy man with his family. They were very pleased to see the Jatha and enjoyed the
Kirtan programme. He requested that we eat food at his place the following day, but the main
Jatha was returning to London on that day. The rest of us gave him our time.

He came in good time and took us in his car. As I was about to sit down, the lady drew me aside
and said that she wanted to talk to me. I thought, most probably she wants to talk about Gurbani
and Naam simran; that is, how to meditate on Naam. She said, "Today is the anniversary of
Chaman Lai. When Chaman Lai came to this house our business prospered. Chaman Lai was so
lucky that if we touched dust it became gold! Now we touch gold and it becomes dust." I started
wondering, "Who is this Chaman Lai?" This is a Sikh family. The lady said, "He would come and sit
next to me; he loved me very much." I would stroke him for a long time. He would fetch the ball
back in a second." I was surprised to realise who Chaman Lai was! The lady said, "With Chaman Lai
the whole family was happy. The children also enjoyed his company. With him the home
atmosphere remained alive. We feel as if we have lost a very precious thing." Saying this, tears
filled her eyes. I realised that she was not talking about some person. I asked her who Chaman Lai
was. The lady replied that Chaman Lai was their pet dog. While she was shedding tears I could
hardly contain my laughter. I kept reciting "Waheguru", thinking what sort of a situation have I got
myself into. These people have nothing to say about Waheguru's Name. The lady asked me to say
a prayer for the family. During this time we were talking in a room upstairs. I asked her, "Whose
room is this? I get the impression that someone has been reciting Bani here and doing Naam
simran. " The lady replied, "This is the room of my father-in- law. He brought Sri Guru Granth Sahib
Ji from India. With great devotion he used to do Paatth of Sukhmani Sahib and also continued with
Sehaj Paatth. He also did much Naam simran. Unfortunately, he passed away. We do not take
interest in sewa of Sri Guru Granth Sahib Ji and we have put the Holy Scriptures in a cupboard.
Soon after the arrival of my father-in law, we also brought home a little puppy dog and named it
Chaman Lai. It also died soon after father's death."

By that time, their daughter arrived and I was surprised to see her long trailing dress and thought,
"Two or three ladies dressed like this would automatically sweep the road as they walk along!" Her
mother said, "Say Sat Sri Akal to Baba Ji." Instead, she said, "Hello!" and rushed away to change
clothes. When she returned, I asked her, "Do you do any Nit Nem, simran or the Paatth of Mool
Mantar?" The girl asked her mother in English, "What is Baba Ji saying?" The mother explained. I
explained to her, "We have, due to our good fortune received the gift of this human form. We
should benefit from Naam simran. " She again turned to her mother and asked, "What is he
saying?" She could not understand a word of Punjabi. Her mother translated whatever I said to her
into English. I explained, "By doing paatth we prepare the way for a better life hereafter. Those
who recite Naam are saved from the torments of hellish suffering in the after-life." She said that
she did not believe in all that. I told her that Bani says:-

"You have been blessed with this human body. This is your chance to meet the Lord of the
Universe. Other efforts are of no use to you. Joining the Saadh Sangat, the Company of the Holy,
meditate only on the Naam, the Name of the Lord. | | 1 | | " (SGGS p. 378)

I told her, "Do Paatth of Mool Mantar for five minutes daily." Then I explained to them, "Nothing
happened due to Chaman Lai. It was all the blessing of the presence of Sri Guru Granth Sahib Ji.
Bhai Sahib (the house-lady's father-in-law) enjoyed the bliss of Naam and Bani and did Paatth
daily; it was due to the blessing of Naam that your business flourished. But you gave up the sewa
of Sri Guru Granth Sahib and started suffering losses in your business." I told them bluntly, "Bhain
Ji, I shall take food only if you first do the Prakaash of Sri Guru Granth Sahib Ji." And that is what
they did. Guru Ji's Prakaash was done. Sri Guru Granth Sahib Ji was so forgiving and generous that
a Hukamnama (see Glossary) of blessing was issued. I said, "Do daily paatth of the Hukamnama
you have received today. Guru Ji will shower His Grace on you."

After some time, I received a letter from the family thanking me and that the whole family had
started doing paatth daily. With Guru Ji's blessing the family business was doing well and their
daughter had started doing paatth also. I pray to all Gursikhs to teach their children Punjabi (and
Gurmukhi script) and to talk to their children in Punjabi.

(B)

When we were staying at the Sydney (Australia) Gurdwara, a lady came to the Gurdwara. She said
to the Head Granthi, Bhai Subeg Singh, "Bhai Sahib, I would like to invite the Singhs (our Jatha) for
a meal (parshada shakauna). Bhai Subeg Singh made the programme for the following day. As we
were entering the house of this lady, she showed us the grave of Rani, on which was written, when
Rani was born and when she died. The lady said, "I loved Rani and today is her death anniversary.
Please sing appropriate Shabads." Listening to the Kirtan, the lady became emotional. Then she
served us food. When we had eaten, she brought out a photo album and said, "Have a look at
Rani's photos." We were very much surprised when we saw the photos, that she loved an animal
so much. She called her female dog, Rani ("queen"). The lady was alone and she sought the
companionship of Rani to deal with her loneliness.

I thought, "O Human being! You have gone astray for you should be seeking the love and
companionship of God. Instead you are attached to these worldly things. God will support you
here as well as hereafter. The one you love in this life is the one you will remember when your end
comes." Bhagat Tarlochan Ji says in his Shabad

"At the very last moment, one who thinks of wealth, and dies in such thoughts, shall be born over
and over again, in the form of serpents. 1 1 1 1 1 O sister, do not forget the Name of the Lord of the
Universe." (SGGS p. 526)

(C)

I was doing sewa of washing thaal (food serving trays) at Singh Sabha Gurdwara. There was
another lady who regularly did sewa as well. She had no children; due to the deeds of her previous
life she was not blessed with children in this life. However, she had a great desire for children of
her own.

After sometime she met me at the Gurdwara once again. We greeted each other with Waheguru's
Fateh (Sikh greeting) and she said, "Bhai Sahib, we have an additional family member." In my
heart, I offered a prayer of thanks to the Lord, that at last her wish was fulfilled. She said,

"Please come to our house." I said that I would drop in over the weekend.

I thought that it was a very happy occasion and I should buy a dress for the child. The shopkeeper
asked if it was a boy or a girl. I asked for one which could be worn by either. I reached their house;
took off my shoes outside and went to the bathroom to wash my hands. I could not hear any
sound of a baby and thought it must be sleeping. I came to the living room and offered my
congratulations to the lady's husband. We sat down and after a while he got up, went to the
garage and brought in a kitten. It was only then that it dawned upon me that the lady was talking
about a kitten! Bhai Sahib (her husband) said, "You will kindly select her name please." I said, "It
was born in England, so call it Peter." They were happy with this name and said that no other
member of the family had that name. Then they started training him, "Come here; Go there!" and
Peter started moving around. The lady's husband said, "Bhai Sahib Ji, it is still young; he will learn
as he grows up." By then Peter's mother "Madhu" came in with her dirty feet. The lady said
sternly, "I have told you so many times not to walk in with your dirty feet."

Madhu sat down quietly looking upset. The lady said, "You see Bhai Sahib, she gets angry easily."
and fed her cat food. The lady was clearly treating the cats like the children she did not have. We
started talking. I said to the husband, "Bhai Sahib Ji, I have not seen you at the Gurdwara for many
years." He asked me, "What is there at the Gurdwara?" I thought, "If someone's inner wishes are
not satisfied, then this is the reaction one would expect." He continued, "Gurdwara is a place for
arguments. All are fighting with each other." I was very hurt, that a place where one should be
finding peace was being described in this way. Still, I thought he should be helped and said, "From
ten to eleven every morning, Naam simran is done at the Gurdwara. Do come and make your life
successful by doing sewa. If nothing else, serve food in the Langar. " He made some excuse and
said he would think about it.

After some months he came to the Gurdwara when "Waheguru" simran was going on. I saw him
and said a prayer of thanks to Waheguru, "You have inspired him to come to the Gurdwara." As
the Naam simran was going on his past good deeds bore fruit, his eyes filled up and he went into a
state of bairag (see Glossary). He met me afterwards and I said, "Have food in the Langar and also
take the opportunity to do sewa. " He said, "Bhai Sahib Ji, I am very grateful to you. I felt such bliss
when doing simran that I cannot describe it to you. You have shown me the right path." I replied,
"Bhai Sahib Ji, there is nothing but bliss and tranquillity here. You will meet many elderly and wise
people here. One gets the opportunity to do sewa and simran. What more does one want? Do
sewa wholeheartedly." When he met me next time he said that the cat had been handed over to
the RSPCA. "We would like to make our lives successful through the Guru's sewa;-"

"He places the one who strays back on the path; such a Guru is found by great good fortune. 1 1 1
| | Meditate, contemplate the Name of the Lord, O mind. The Beloved Feet of the Guru abide
within my heart. | | 1 | | Pause | | The mind is engrossed in sexual desire, anger, greed and
emotional attachment. Breaking my bonds, the Guru has liberated me. 1 1 2 | | Experiencing pain
and pleasure, one is born, only to die again. The Lotus Feet of the Guru bring peace and shelter. | |
3 | | The world is drowning in the ocean of fire. O Nanak, holding me by the arm, the True Guru
has saved me. | | 4 | | " (SGGS p. 803)

Human life is at the head of other life forms. Yet, human beings love animals more because they
deceive each other. That is the reason why they have more affection for pets. O human being!
People regard animals as better than you. I read in one newspaper that a driver drove over the pet

dog of a neighbour and broke its leg. The neighbour was so furious that she shot the driver. It gives
the impression that human beings have no value today. Animals are better looked after. That was
the reason the neighbour was shot. O human being! You still have time. Make your life a success
by meditating on God's Name.

In the Punjab Times (weekly Punjabi paper), there was a report of a strange marriage. It was
written, that a lady arranged a marriage between a bullock and a cow, because she did not have
any grown up children of her own. She did this for her own salvation. This marriage took place in a
Hindu temple according to Hindu religious rituals. The animal couple wore garlands, the Pundit
read the Mantar (sacred formula) and the couple were led around the ritual fire. Many Indian
dignitaries took part in this ritual. Sweets were distributed and the animal couple, together with
the dowry, was seen off to the home for cows. I was amazed to read that this lady arranged this
marriage for her own salvation. It is worth pondering, how could this lady achieve salvation by this
act?

Until human beings meditate on God's Name (which is the Ultimate Truth), they cannot redeem
themselves. Only while reciting God's Name can a human being achieve salvation.

The Cycle of Birth and Death

"The mobile and immobile creatures, insects and moths, in numerous lifetimes, I have passed
through those many forms. 1 1 1 | | I lived in many such homes, O Lord, before I came into the
womb this time. | | 1 1 1 Pause | | I was a Yogi, a celibate, a penitent, and a Brahmchaaree, with
strict self-discipline. Sometimes I was a king, sitting on the throne, and sometimes I was a beggar.
| | 2 1 1 The faithless cynics shall die, while the Saints shall all survive. They drink in the Lord's
Ambrosial Essence with their tongues. | | 3 | | Says Kabir, O God, have mercy on me. I am so tired;
now, please bless me with Your perfection. | | 4 | |" (SGGS p. 325)

"For so many incarnations, I have been separated from You, Lord; I dedicate this life to You."
(SGGS p. 694)

In this Shabad, Bhagat Ravidas Ji says, "O Lord, I have been separated from you for many life
cycles, but now this human life goes into your account (i.e. it is devoted to you). He says about his
previous life that he was a Brahmchari (a holy beggar who controls his senses and who studies
Vedas) and was a disciple of Ramanand Ji. He would beg food and prepare food. One day, when he
got out of the Mandar (temple) to ask for offering, it was raining. Due to the heavy rain, he fell
down in front of a shopkeeper's house. The shopkeeper's son was standing there. He helped the
Brahmchari Ji (i.e. Ravidas in his pervious life) up and, from his house, gave all the food required
for the holy people in the Mandar. Brahmchari Ji returned to the Mandar and prepared food. That
day Ramanand Ji could not concentrate and meditate on Noom. He asked the Brahmchari, "From
which house did you beg the food?" The Brahamchari replied, "Due to the rain I brought it only
from the house of the shopkeeper." Ramanand Ji was furious and said, "You lowly person, you
have a low mentality; you have fed me the food of those who earn their livelihood dishonestly.
You have sinned and you will be reborn in a low caste. For this reason the Brahmchari was reborn
(as Ravidas Ji) in a low caste family (those who make leather footwear etc. It needs to be
remembered that Sikhism, in principle, does not give any credibility to the caste system despite
the continued practise of this evil and discriminatory system, much against Guru Ji's injunction.
The Pan] Piaray make this clear during the Amrit Sanchar (Khalsa baptism ceremony). Many such
Shabads in Gurbani must be interpreted for their inner meaning. It must be remembered that the
idiom and illustrations in Gurbani are those which were readily understood by people. Being born
in a low caste was indeed a great punishment those days and Bhagat Ravidas' reference is to this
punishment which he received and should not be taken as confirmation on his part of the caste
system. When it comes to the statement of the principles of Sikhi, Gurbani is always clear. It is for
the Sikh to do research of the Shabad and understand what is true Sikhi; for that very process of
researching and finding out is true Sikhi (Sikhi sikhia Gur vichaar).

In the same way, Bhai Sahib Bhai Randhir Singh Ji, in his letters from the prison (These have been
published and are available as "Jail Chithian"), writes about his previous life, "I am a prince and I
am of young age. It is a beautiful hilly area. In remote caves, at some places, holy people are sitting
in mediation. I had an interest in serving them. I would take food of many varieties to them with
my servants and soldiers.

"Once, while playing Holi (festival when people spray colours on each other), I went to a remote
place carrying fruit and milk with me. On the way, in a cave, sat a holy person in deep meditation.
He was of very slender build; just bare bones. It seemed as if he was not even breathing.

"I was frightened to see him. I took pity on him and thought that he should be revived. I thought,
"No one ever comes this way and this Sadhu (ascetic) has not been getting any food to eat. My
chance trip this way was meant (by God) to revive him. He is still alive and if he can take a little
milk then he would become well again."

"After this thought, I filled the spray pump (used for spraying colours during the Holi festivities)
with milk and attempted to put the milk in his mouth using the spray. But his teeth were clenched
together. His body was stiff like a stone. I sought the help of my guards who used a stone to break
his front teeth; and I sprayed some milk into his mouth. With the pain of broken teeth and the
sensation of the milk entering his digestive system, his swas (life breath) residing in his brain,
descended to the normal breathing condition. As he recovered consciousness, he started cursing,
"I was meditating to get the kingdom of your father. You have interrupted my meditation. If my
wishes are not satisfied, then your heritage of this kingdom will also be destroyed; I shall take
revenge in the next life."

"Saying all this and cursing me all the time, he threw a trishul (a three pointed spear, symbol of
Shiva) at me in great rage. I am not sure from where it came into his hand. I was not hit but it
struck and cut off the leg of my guard. Then this scene disappeared from my mind to be replaced
by another which appeared to belong to the same life.

"That same sadhu who had been meditating, came before me without a leg, but looking very fit
and very arrogant. He was leading an army. I said to him, "So this is all you have achieved from
your years of meditation, just self-centred arrogance? Who has cut your leg?" He replied, "The
same soldier whose leg I cut off with the trishul. He shot it and made it useless and I had to get it
cut off. That was tit for tat. Now you get ready for I have come to take revenge of my past life." I
said, "OK brother. Do as you please." Hearing this he seized me and forced some long instrument
into my mouth. It had hardly reached my throat when I woke up. As I came out fully from that
meditative state, I felt as if this prediction would take place and it did."

As mentioned before, I (i.e. Bhai Rama Singh Ji) was in the service of Sri Guru Gobind Singh Ji's
army. I had also gone through many human life-cycles before that. Meditation during these lives
earned me the opportunity to serve with Guru Ji. In turn, as a result of that sewa, I have taken
birth in Gursikh families but did not achieve salvation. The reason is that while I recited Gurbani I
did not do Naam simran.

I was a raagi (singer of Gurbani Kirtan) in my last life. I was with a raagi jatha including myself, a
blind Gursikh and another who played tabla. Despite being a raagi, I had many weaknesses.

Even though I was staying at a Gurdwara, I would not attend the morning or evening prayers in the
Sangat. When we would go to some kirtan programme, we would do kirtan only and come away. I
was so arrogant that I would not listen to anyone's kirtan. Despite knowing so much about
Gursikhi, I did not do any simran in the morning.

"The Gurmukh getting up in the ambrosial hours of the early morning, takes bath in the sacred
tank.

Reciting the holy hymns of the Guru, he then goes to the Gurdwara. There, joining the holy
congregation, he lovingly listens to Gurbani, the holy hymns of the Guru.
Effacing all doubt from his mind, he serves the Sikhs of the Guru. Then, by righteous means, he
earns his livelihood and he distributes the hard-earned meal.

Offering first, to the Sikhs of Guru, the remainder he himself eats. In this dark age, illumined by
such feelings, the disciple becomes Guru and the Guru disciple.

The Gurmukhs tread on such a highway (of religious life)." (Var 40 Pauri 11 Bhai Gurdaas Ji)

As Bhai Gurdas is clarifying in this Vaar, what sort of a life a Gursikh should lead, I did not practise
that.

I did not preach according to Guru Ji's instructions. I became greedy. I became dishonest in the
distribution of money (donated by the Sangat listening to Gurbani kirtan). I would give less money
to our blind partner. He found out one day and advised me that it was not right to do that but I did
not heed his advice because this had become my habit. The blind Singh knew a lot of Bani by heart
and he was also one who did Naam simran. Once he became upset and said, "Why do you behave
like Pandits (Hindu priestly class) in your greed? It is the Pandits who cheat regarding offerings
from devotees. You will be born in a family of Pandits. " I was frightened.

When they (the Khalsa) follow the ways of the Brahmins, I shall place no trust or faith in them.
(Sarab Loh Granth)

I realised that if I am born in a Pandit (Hindu) family, then I will drift away from Sikhi.

How will I be blessed with Guru Ji's darshan? If I cannot recite Gurbani, how would I achieve the
main purpose of life? I was full of remorse and prayed to the blind raagi Singh to take back his
words. He replied, "What has been said will come to pass."

A hundred years ago the lives of the Gursikhs were of a very high spiritual level. The blind Singh
was one such person and he was also a charitable person. Hearing my prayer he said, "Indeed, you
will be born in a Pandit family but I shall pray for you that Sri Guru Gobind Singh Ji himself grant
you Sikhi" For this reason, I was born in a Pandit family. Following that event, I started doing Naam
simran with great determination. I would do simran for hours. My life changed. Today the Singhs
do darshan of Sri Guru Granth Sahib Ji but they do not put in the effort to do Naam simran.
Salvation lies only in Naam simran.

"Chant the Name of the Lord, O mind, and you shall be emancipated. The Lord shall destroy all the
sins of millions upon millions of incarnations, and carry you across the terrifying world- ocean. | | 1
| | Pause | | In the body-village, the Lord Master abides; the Lord is without fear, without
vengeance, and without form. The Lord is dwelling near at hand, but He cannot be seen. By the
Guru's Teachings, the Lord is obtained. | | 1 | | The Lord Himself is the banker, the jeweller, the
jewel, the gem; the Lord Himself created the entire expanse of the creation. O Nanak, one who is
blessed by the Lord's Kind Mercy, trades in the Lord's Name; He alone is the true banker, the true
trader. | | 2 ||" (SGGS p. 720)

The Fruit of Bribery

One day a friend told me that a man has become a high ranking officer. He was thinking of gaining
reputation as a good man but at the same time would like to continue receiving bribery. He had an
idea. He brought home the holy Sri Guru Granth Sahib Ji and did the Prokosh in a room upstairs.
When anyone came for some official favour, the man's wife would say, "Brother, go upstairs and
pay your respects to Guru Ji (i.e. do matha tekan)." The work of someone who offered a large sum
of money before Guru Ji, was done quickly. Slowly, people began to understand the system: that if
you donate more money upstairs before Guru Ji, your job was done sooner, while it took longer
with less money. If the donation was too small the officer would make some excuse and delay
doing anything. The officer's wife was very crafty; she would check the amount of donation made,
write it down on a slip of paper and, quietly, hand it over to the husband officer. And so the
system continued.

"All the wealth, land and property which you consider your own, when you leave your body, none
of it shall go along with you. Why do you cling to them? 1 1 1 | | " (SSGS p. 1231)

Suddenly, the husband and wife were taken ill. It was an illness for which there was no cure. The
doctor said that he would have to give them an injection daily for relief. The injection was very
expensive. All the wealth that they had accumulated was spent on the illness and then came the
realisation: that nothing but unhappiness had resulted from the money they had received by using
Sri Guru Granth Sahib Ji.

There are some who never realise, no matter how much they suffer, that they have hurt and put
through hardship many people while accumulating their wealth. The official mentioned above told
his friend, "I have made a big mistake and realise that to take bribery is evil. We are now suffering
as a result."

A Panjabi bhai (brother) used to work with me. One day we were talking in the canteen. I asked
him, "What is the matter, your face is swollen." He told me, "Bhai Sahib, I have reaped the
punishment for my own deeds and cannot blame anyone. My father- in-law had a large business.
He had contacts with high officials. He used his influence to employ me as a police officer. I started
taking bribery even for petty things. I brought up my family with that money. By chance, an
opportunity came up and I migrated with my family to England. Here my son has gone astray. He
does not do any work. He takes money from me to buy alcoholic drinks and if I do not give him the
money, he beats me; that is the reason my face is swollen. I made people unhappy and took
bribery and I am now suffering for that. My own son beats me. What happiness can I expect from
such offspring? I carry the burden of people's curses. I now realise what a great sin it is to take
bribery."

Guru Ji says, "Earn you livelihood through honest work and share your earnings with those in
need. Do not oppress others, and donate one tenth of your income to charity and sewa. "

The Ignorant Person Accumulates False Wealth

"Like the king, who falls asleep upon his throne, and dreams that he is a beggar. His kingdom is
intact, but separated from it, he suffers in sorrow. Such is my own condition. | | 2 | | "
(SGGS p. 657)

Every person dreams. In dreams the body sleeps but the mind is active. We dream according to
the thoughts we have in our minds when going to sleep.

Once a king dreamt that he had lost his kingdom and that he was a beggar. He was very unhappy.
The world we see is like that. The worldly wealth remains in this world. Except for God's Name,
nothing else goes with the soul. If a person's mind dwells on bad thoughts, his dreams are like
nightmares. However, nice thoughts result in soothing dreams. If one recites Bani during the day
and sings or listens to Gurbani Kirtan, then in the dreams one continues to hear Gurbani. There are
many who have lots of money but they do not feel like spending it. They are thinking of money all
the time.

One rich man came to me and said, "In my dream at night a large snake comes and sits on my
chest. Tell me some method by which I can free myself from this apparition." I asked him, "Have
you ever donated anything to charity?" He replied, "No, I have acquired the habit of gathering
wealth only, not spending it." I recited a few lines from Gurbani

"At the very last moment, one who thinks of wealth, and dies in such thoughts, shall be
reincarnated over and over again, in the form of serpents. | | 1 1 1 O sister, do not forget the Name
of the Lord of the Universe." (SGGS p. 526)

I told him, "Your mind is always on wealth; and, at the end of your life you will still be thinking
about wealth. One who remains mentally attached to wealth at the end will get the life of a snake.

You still have time; you can use your wealth to help you to achieve the objective of this life.
Donate towards the Langar in the Gurdwara. Help the poor and you will be rewarded. Recite
Waheguru's Name." He accepted my advice and said he would try to follow it.

"Nothing shall go with you, except your devotion. Deadly sins are like ashes. Practise the Name of
the Lord. O Nanak, this is excellent wealth "(SGGS p. 288)

Wherever one is destined to go one will reach there. Accordingly, a lady living in a village in Punjab
managed to get visa to visit England. Her daughter had invited her over to attend a family
wedding. The neighbours in the village were very happy thinking that she would return with
presents for them. Her relative who had visited her own son in England said that he had shown her
many beautiful places. She said, "You should also see these places. I saw the palace of the Queen;
it is very big. My son took me to Piccadilly and there are very large shops there. I saw the biggest
clock in the world (Big Ben). I saw one place where there are many pigeons (Trafalgar Square) and
we threw some food for them. They surrounded us like flies. There was a bridge there which
would rise upwards. That bridge is well known all over the world. Trains run underground in
London. There are many stairs if you want to get off the train and come to the surface. These
stairs go up and down by themselves. If you are standing below you cannot see the top of the
stairs. They are that high! I was frightened to see them. I said that I am afraid that I might fall off.

Then I saw a place where there were models of the suit and stars and next door wax statues of
famous people. They were worth seeing; they were so life like. There are many other things to see;
do go around and see everything. You may not get another chance."

The lady reached England. Another relative who had also come for the wedding said, "Now you
are here, why don't you make some money. I work in the fields. I get the equivalent of 1,200
Rupees a day and I make 6,000 Rupees in a week." The lady was much impressed. She could not
sleep at night. She had a great urge to make money. She kept waiting for the morning so that she
could go to work. She had come with a keen desire to see everything, but forgot it all in her greed
for money. She started and kept on working. She became so busy with her work that instead of
cooking a proper Punjabi meal of praunthos in the morning, she started eating bread; she would
also take bread sandwiches to work and eat them with coke. She changed her dressing style due
to her company. She became so greedy that she did not feel like spending any money. She would
go to the Gurdwara sometimes on Sundays and would just do matha tekan of a penny. Urged on
by her greed, she would not get tired either. She regarded it as her good fortune if she got any
overtime work. Then she started thinking, " I have so much money, what shall I do with it?" She
returned to India after six months. With overtime etc. she made a fairly large sum of money. The
family put in a little more money and bought a house in the local city and let it on rent. They were
of course staying in the village. The rent started coming in for about six months after which it
stopped.

The lady and her son went to collect the rent and the tenant said, "Do not worry; you will get your
rent." And so another five or six months passed. They became worried that no rent had been
received. The son thought that they should get the rent by making threats. When they made
threats, the tenant said, "Are you not aware that I am related to the local police officer? You have
bought this house illegally (in order to evade property tax). You can be sent to jail." The tenant
told his relative police officer, who said, "Next time they come let me know." When the lady and
her son went to ask for rent the next time, the tenant called the police officer. He took the lady's
son to the police station and beat him and said, "The next time you ask for rent, I shall shoot you."
Worried, the lady became ill. Due to the hard work in the fields in England, she was suffering from
back ache as well. She now regretted that she had wasted the money. She had not seen any places
in England. If she had given anything for charity, at least that would have given satisfaction to her
soul.

If you make a house in India and you do not stay in it, then you have to give it on rent. The tenants
often take over and become the owners. There is much bribery and corruption. You can give
money and get anything done. Where is the profit in this type of property which cannot be used
and which is then taken over by others? A person works day and night to make money but
someone else gets the benefit of it. People leave their little children with others and work so hard
to make money. If a person reflects a little, and makes his own life successful by remembering
God's Name, then that will help here and hereafter. All the material wealth gathered here will
remain in this world. Do honest work but also do Naam simran. The true wealth (of Naam) gives
happiness and contentment here and the human soul gets praise and respect beyond this life also.
The true wealth is the gift of Naam which the Pan] Piaray confers on an individual when Amrit is
taken. By earning this wealth you can achieve salvation.

"Gather such a wealth of the Lord, O brother. It cannot be burned by fire, and water cannot drown
it; it does not desert a person." (SGGS P- 375)

"The ignorant fools amass false wealth. The blind, foolish, self- willed manmukhs have gone astray.
Poisonous wealth brings constant pain. It will not go with you, and it will not yield any profit."
(SGGS p. 665)

One day, a Giani Ji was doing kotho (see Glossary) in the Gurdwara. He said that about 60 years
ago at a village Gurdwara, a Granthi was doing sewa of Sri Guru Granth Sahib Ji. Whoever came to
the Gurdwara for matha tekan, would donate something i.e. money or things. He should have
used the offerings for the Gurdwara but he was more interested in saving the money for himself.

A big mela (fair) is held at Hardwar (Hindu holy place) every twelve years. It is called Kumbh da
Mela. It was the year of this mela at Hardwar and he thought of going there. He took the money
he needed and locked the rest in a trunk. There was a great crowd at the mela at Hardwar and in
the rush he died. When he died, his mind was on money, so he was reborn in the life form of a
snake. When the Granthi did not return for some time, the people wanted to see what was in his
room. The room was locked. They broke the lock and entered the room and saw a snake sitting on
the trunk. That is because at the end of his life, the Granthi's mind was fixed on money. A person
who has not been charitable and keeps his mind to the end of his life on wealth he will be reborn a
snake.

"One who thinks of wealth at the end (of his life), and dies in such thoughts, shall be born again
and again in the serpent species. (SGGS p. 526)

The Cycle ofMaaya

(Maaya is attachment to this material world and wealth, personified. Equates to Mammon in the
New Testament- see Glossary.)

"Maaya is a serpent, clinging to the world. Whoever serves her, she ultimately devours."
(SGGS p. 510)

When a human being is hanging upside down in the womb, then he prays to Waheguru to free him
from that predicament. "From birth I shall remember You," says the human soul. On taking birth,
the baby cries due to the break of the meditative link with Waheguru. Exceptionally, there is one
who does not cry, and that great soul has been sent with a special mission: to teach humanity to
serve God's creation i.e. to do sewa and to teach Naam simran.

After taking birth, the child gets caught in the net of maaya: attachment, desire for material things
and comforts grows. Greed takes over. That is the luring cycle of maaya at work.

"Childhood, youth and old age, know these as the three stages of life. Says Nanak, without
meditating on the Lord, everything is useless; you must appreciate this." (SGGS p. 1428)

To attain jiwan mukti (salvation), a soul has to migrate through many life forms (The end purpose
of all life represented in Sikhi by the achievement of complete harmony of the soul with
the Ultimate Reality, the Waheguru Ji). A man makes many an effort to earn a living. He travels
from one country to another looking for work. For example, many people left their country (Des)
Punjab to migrate to Canada, America and England etc. In the same way, Bhai Harbans Singh, Bhai
Gursharan Singh and I came to England.

The early Punjabi settlers in England first worked very hard in factories, saved money and bought
their own houses. As people made more money, their ambition and greed also increased. First
they bought houses to live in then they started buying businesses. With increasing material
ambition they started forgetting Waheguru's Name. My fellow Gursikhs also followed the trend.

Bhai Harbans Singh Ji of Walsall first started work in a factory and educated his children. The
children qualified as pharmacists and opened up their own businesses as chemists. First they
opened one shop and it was very profitable. And so they opened a second, a third and later a
fourth shop. They had four shops. The two sons took over two and the others were let to non-Sikh
managers. As these employee managers took over, the profits began to drop.

One day Sant Shisha Singh Ji, who was making a collection for a charity, dropped in at their house;
only then they realised that they should use their wealth for a good cause. Baba Ji said, "We would
like you to do sewa of a truck." Bhai Harbans Singh Ji donated money for a truck and also made a
further contribution. From that day Bhai Harbans Singh Ji started donating daswandh (one tenth of
net income) and the business started picking up. Bhai Sahib got his family around him and said,
"We were born to do Naam simran but we have got caught in the cycle of maaya and forgotten
Satguru. They all realised this. Today they do Naam simran and do sewa of Sri Guru Granth Sahib
Ji.

When we initiated Bhai Harbans Singh of Walsall with Amrit, he experienced scenes from the time
of Sri Guru Gobind Singh Ji. After the Amrit Sanchaar, he came to me and said, "Bhai Sahib Ji it
seems that in some past life we were together."

I went to see Bhai Harbans Singh. There was a Prakaash of Sri Guru Granth Sahib Ji in their second
house. After doing the Sukhooson of Guru Ji, we started talking. As we talked, we went into a
meditative state. The scene of a war came in front of us. We had accompanied Sri Guru Gobind
Singh Ji in the battlefield.

When talking again, Bhai Harbans Singh said, "I have great regard for you but you do not
remember me, you do not telephone, are you upset with me?" I told him, "Bhai Sahib Ji, we were
together in the last life cycle. If we meet too often then I begin to remember the happenings of
the previous life, just as we saw the battlefield scene. Talking about the past life can rouse
attachment. We are close to Waheguru and if we talk about the past life then we could drift away
from Waheguru due to our previous attachment. We could get caught in further life cycles. So I do
not trouble you too much. I know the whole family respects me."

In this way, sometimes, separated friends meet again. Sant Baba Sewa Singh Ji too was with me
during the time of Sri Guru Gobind Singh Ji. In affection he would bless me and, when very much
pleased with me, he would say, "Hail Rama Singh; in him there is something."

In the same way Bhai Gursharan Singh Southall, Bhai Jagtar Singh and Bhai Avtar Singh also
worked very hard to become well to do. They joined together and bought a shop. The business
flourished and they bought another shop. They became more ambitious as is the nature of mooyo,
and bought as yet another shop. At this point they started going through business difficulties.
However, Guru Ji defended their honour, because they had faith in the Guru. Guru Ji always
protects anyone who becomes attached to Him. Through Guru Ji's grace everything was sorted
out. Even during the hard times they would donate daswandh for Anandpur Sahib.

One day I was talking to Bhai Gursharan Singh and he said, "I was nine years old when I saw the
scene of a battlefield in my dream, that I was lying wounded in the field. At that time, Sri Guru
Gobind Singh Ji was passing that way with Pan] Piaray and he asked them to pause and said, "Our
Singh is lying wounded here." Guru Ji, gave me water and also spoke to me, but I do not now
remember the words."

At that time Bhai Sahib did not have much knowledge of Gurbani. He would always pray for the
gift of Bani. Now he is enjoying Waheguru's grace. Bhai Sahib has memorised the Five Banis (see
Ponj Bonis in the Glossary) and Asa di Vaar, Sukhmani Sahib and other Banis. He also does sweet
Gurbani Kirtan and is very much attached to Anandpur Sahib because in an earlier life he was
there in the battles of Anandpur. He does most of his sewa at Anandpur.

O human being! You have come for reciting WaheGuru's Name. Do Naam simran and make your
life a success. Only that is true wealth. Only this wealth will accompany you after death. Sikhs
should make material progress but they should remain aloof from the greed of wealth.

"No one is more powerful than the she-serpent maya, who deceived even Brahma, Vishnu and
Shiva. (SGGS p. 480)

All these people became entangled in the net of ma ay a, but Guru Ji saved them with His own
helping hand. I too became engrossed in the cycle of maaya. This maaya which tempted even
Brahma, Vishnu and Mahadeo, the three Hindu deities (trinity) representing creation, life
sustenance and the power of destruction (It needs to be remembered that whilst these names
appear in Sri Guru Granth Sahib Ji as the popular idiomatic expressions for God or God's power,
Sikhi belief is in One God only as described in the Mool Mantar (the Basic Precept) given at the
beginning of Sri Guru Granth Sahib Ji).

"Such is maaya, the woman, which the One Lord has created. She is devouring the whole world,
but the Guru has saved me, O brother. | | Pause | | Administering her poisons, she has overcome
the whole world. She has bewitched Brahma, Vishnu and Shiva." (SGGS p. 394)
(Woman denotes the attractive quality of maaya in this context and no more. In interpreting
Gurbani, the gender equality of Sikhi must always be kept in mind. Some Sikh preachers tend to
forget this important point.)

I too did not remain untouched by this maaya. However, as Guru Ji helped these people, so I was
saved also.

"Taking by the arm, You lifted your own, out of the deep dark pit of attachment and maaya. Says
Nanak, the Guru has broken my bonds, and ended my separation; He has united me with God."
(SGGS p. 1218)

All these people, even after suffering such losses did not leave the door of the Guru; instead they
started reciting more Bani. Otherwise, even with a little suffering, people start accusing the Guru,
"What has the Guru done for us? We go to the Gurdwara; we do paatth, but even then Guru Ji has
not helped us."

I pray in ernest that no person should move away from the door of the Guru. We must have full
confidence in the Guru. Guru Ji helped me. Due to the recitation of Sukhmani Sahib, my sins were
destroyed in a dream. Guru Ji has stood by anyone who has kept away from the cycle of maaya.

The Life Of Gursikhs - (The desire to do sewa)

(Humility of Bhai Gurdas Ji)

"(May) the Gursikhs wear out shoes made from my skin.

The dust of the (feet of) saints touch the foreheads of only those who are most fortunate."
(A)

Every person in the world spends time with one's own family after the days work. There are only a
few who take time off to do sewa at the Gurdwara with Satguru's Blessing. Some in my
acquaintance (at Southall in England), whose names are worth mentioning are: Chacha Darshan
Singh, Bhai Kesar Singh Mand, Late Bibi Gurdial Kaur, Bhai Gurdial Singh Gill, Bhai Jagir Singh, Late
Bhai Kartar Singh and Bhai Surjeet Singh Bilga. They consulted with each other and made the effort
to build a Gurdwara in Southall. There were only about 50-60 Singhs in Southall at the time.

They joined together and started Gurdwara programmes at Beaconsfield Road, Southall. There
was no one in Southall at the time who could do Gurbani Kirtan. There were a few who could do
Pootth at Gurpurabs. In the Langar, Bhai Shankar Singh would make pokoudas, put them in small
bags and would distribute them with tea. At that time no ladies had arrived in England. All were
thinking of returning to India, but no one could get out of the sweet prison of this country. Slowly
families started arriving and people started buying their own houses here. There was one Punjabi
food ration shop owned by a Bhai.

The Punjabi inhabitants with families started increasing and their colourful style made the town
livelier. There was a Bingo hall at the comer of Beaconsfield Road. They would rent it over the
weekends for Diwan (holding religious programmes in the presence of Sri Guru Granth Sahib Ji).
They would clean and mop the hall floor on Saturday night and would spread white sheets for the
Sangat. On Sunday, the Sawari (Carriage) of Sri Guru Granth Sahib Ji would be brought from the
house of Bhai Pritam Singh Ji Baura and Asa Ji di Vaar would begin at 7.30 in the morning. Bhai
Ranjodh Singh Ji Diwana accompanied by Bhai Kesar Singh Mand did the Kirtan. Bhai Gurbachan
Singh did the sewa of the tabla. Bhai Dharam Singh used to do Kirtan with the small drum, the
dholki, and Bhai Mihan Singh would do some katha. Bhai Kesar Singh, with the support of his
colleagues would distribute otto (flour) and daal to a number of families for cooking langar and
would collect the cooked langar (rotis and daal) on Sunday morning and take it to the hall where
the Diwan (see Glossary) was being held.

When the Sangat increased then, with the initiative of Bhai Kesar Singh Mand, the Sangat
collected 6,000 pounds for buying a building at The Green (Southall) for the Gurdwara. By this
time many ladies were there to do sewa of the langar which began to be prepared at the new
Gurdwara.

At the building bought on The Green much cleaning needed to be done. Chacha Darshan Singh,
Kesar Singh Mand, Surain Singh and Pritam Singh Baura did this. The Gurdwara Sahib was formally
inaugurated on the Gurpurab of Guru Arjan Dev Ji's martyrdom. The Sangat kept increasing and
this place seemed too small for holding Diwans.

One day, Kesar Singh and Hardial Singh saw a milk diary house for sale on Havelock Road. The
price was £26,000 (UK currency). They spoke to Bhai Gurcharan Singh Gill. He took out a loan on
his own assurance for this building. On this place was then established the world famous

Gurdwara, Sri Guru Singh Sabha, Southall. The Sangat selected Bhai Gurcharan Singh Gill as the
first President.

The keys for this Gurdwara were obtained on 1 January 1967. The 300th anniversary of the
Prakash Utsav Gurpurab of Sri Guru Gobind Singh Ji was in that same year on 22 January 1967. The
inauguration of the Gurdwara was also arranged for the same date. Much needed to be done. The
partitioning walls between 9 rooms had to be knocked down to make the Sangat hall. Bhai Kesar
Singh Ji started the work, and with the support of the Sangat this work went on day and night.
Chacha Darshan Singh would do sewa after work also.

The family of Bhai Kesar Singh Mand is in full Gursikhi. He has done much work in education and
other fields. When in 1977, the Shromani Committee celebrated the 400th anniversary of the
establishment of the city of Sri Amritsar as the "Amritsar Sthapna Divas", then Bhai Kesar Singh
Mand, Bhai Ranjit Singh Bhail and Giani Amolak Singh jointly organised the celebrations at the
Royal Albert Hall, London. This programme was attended by eleven senior members of the Punjab
Government, Shromani Akali Dal and the Shromani Committee. At that time, Kesar Singh Mand,
with his colleagues set up an organisation called the "International Golden Temple Radio
Corporation" and submitted a request to the Government of India that they would like to install an
international range transmitter in Sri Harmandar Sahib. This would enable the international Sikh
community to listen to the morning Hukamnama and the Gurbani Kirtan from Sri Harmandar
Sahib. All the expenditure would be incurred by the emigrant Sikh community but the Indian
Government refused to accept this demand. At that time Kesar Singh Mand had given this matter
high profile through the media. It was due to the initiatives of Bhai Kesar Singh Mand that the
500th birthday anniversary (Prakash Utsav Gurpurab) of Sri Guru Nanak DevJi, and the 300th
Prakash Utsav of Sri Guru Gobind Singh Ji, were celebrated in the Royal Albert Hall. Then the 300th
anniversary of the martyrdom of Sri Guru Tegh Bahadhur (Shahidi Gurpurab) was also celebrated
in the Albert Hall in 1975. These programmes were managed from the stage by Bhai Kesar Singh Ji
in a most efficient manner. He is serving the Sikh Panth through his enlightened articles. All the
children of the Mand family do very melodious Gurbani Kirtan in classical raags.

(B)

The late Chacha Darshan Singh was also very keen on doing sewa. Chacha Ji would take any saintly
person or scholar arriving from India to his house. He would do sewa with all his heart. He would
persuade the others too to do sewa. He did much sewa of washing utensils in the Langar at the
Gurdwara and he did that continuously for 32 years. He had acquired such spiritual harmony
through sewa that whatever he said in his sincere and simple manner came to pass. He knew Nit
Nem, Sukhmani Sahib and the Bani of Guru Tegh Bahadur by heart. He would continue reciting
Bani while doing sewa.

One day a lady came to the Gurdwara to do sewa of washing utensils and trays. She did this for
about five minutes and then started to leave; Chacha Ji said, "Bibi where are you going? If you
would like your sewa to be successful then you should do it for at least half an hour." The lady
started doing sewa whole-heartedly. One day while she was doing sewa, Chacha Ji asked her,
"How many children do you have?" The lady replied. "I have two daughters." Chacha Ji said,
"Continue doing sewa, there is no shortage in the Guru's House." She kept on doing sewa and was
blessed with a baby son.

One other lady used to do sewa at the Gurdwara. She spoke to Chacha Darshan Singh that her
daughter-in-law had come from India and suffered from severe headache on one side of her head.

She had received treatment in India and in England but no cure had been found. Chacha Ji said,
"The biggest Doctor is Sri Guru Granth sahib Ji sitting in the Gurdwara. Do matha tekan daily, wipe
the Sangat's shoes with a handkerchief and wipe it over the part of the head where it pains. The
Guru will help." The lady's daughter-in-law started doing the sewa of cleaning Sangat's shoes and
her head ache stopped.

(C)

Everyone reads or hears Gurbani, but few research and understand its deeper meaning. Bhai
Sohan Singh of Slough is one Gursikh who has great affection for Sikhi. He attends the Gurdwara
daily. The Gurdwara Sahib is near his house. He is totally dedicated to reciting and listening to
Gurbani.

Bhai Sahib Ji told me that one day he went for darshan at the Gurdwara and an Akhand Paatth
(continuous reading of Sri Guru Granth sahib Ji) was in progress. He was very much touched by the
following Shabad: -

"One or two are in the house, and one or two more are on the way. We sleep on the floor, while
they sleep in the beds. They rub their bare heads, and carry prayer books in their waistbands. We
get dry grains, while they get loaves of bread." (SGGS p. 871)

He said, "I was in deep bairag (see Glossary) when I heard this Shabad and felt great sorrow. I
went home and the wife, Surinder Kaur, asked why I looked so sad. I said to her, "The Bani of
Bhagat Kabir is ringing in my ears. Despite his poverty, Kabir Ji served all those who visited him.
The Lord has given us everything but still we have no keen desire to do sewa.

Hearing this, their wife was also very much touched. She said, "If any Gursikh comes to our house,
I shall serve food. If we do sewa then our life will be successful. My soul will be helped also. Many
Gursikhs know you, why don't we organise a Kirtan programme at home?" And so they invited
many Singhs on a Kirtan programme and almost all came.

I have noticed that whenever some Singh comes from outside, they ask him to stay at their place.
For example, Bhai Jiwan Singh, Dr. Tejinderpal Singh Doola, Bhai Puran Singh Ji, Bhai Sahib Chani Ji,
Bibi Harjit Kaur and Bibi Bhupinder Kaur etc., they all stayed at Bhai Sohan Singh Ji's place. They do
dedicated sewa.

(D)

One day, Bhai Jarnail Singh Ji met me at Raaen Subaaee (see Glossary) Kirtan. He said, "I keep
saying to my parents to take Amrit, but they would not listen. Both go to the Gurdwara daily and
do sewa with great dedication. They are content with just doing sewa and do not think that there
is any need to take Amrit. They have been prepared to take Amrit at times but then they go and
tell their friends that they are going to take Amrit. Their friends tell them, "Forget it, what is there
in Amrit. We do sewa at the Gurdwara and that is enough for salvation." Hearing this, father
changes his mind again. When I ask again, "Father, are you ready to take Amrit?" Father would
say, "I am ready but your Mum is not ready to wear a keski (small turban beneath the head cloth
or dupatta). When she is ready we will take Amrit. And so he makes excuses. When I go home
then mother asks me to take food. I say, "When you take Amrit only then will I eat food cooked by
you." Mother says, "We looked after you and brought you up, now you don't eat food made by
us."

After some time I went to my parents house. Mother asked me to eat food. I explained to my
mother, "I have now adopted sarabloh" (sarabloh means "iron" and the reference here is to Amrit
which is prepared in an iron bowl with a double edged sword called Khanda); "I eat food prepared
by Amritdharis (those who have taken Amrit) and served in iron utensils only." I did not eat food
that day. Mother was much pained by this.

When father came home, mother was very sad and told him that "today my Gursikh son did not
eat food." Father said if you want to serve food, I shall bring five Singhs tomorrow and you can
prepare food for them.

The following day, father went and told five Singhs to come and eat at home. Mother was very
happy that five Singhs were coming to eat. She prepared langar with devotion. When she saw the
Singhs, she was surprised because none of them seemed to be keeping full rehat of Gursikhs. All
had cut their beards. Mother asked them to say the prayer {Ardaas) and they looked at each
other. Father said the Ardaas and food was served. However, mother was not happy. I too made
fewer visits to my parent's house.

One day, Katha (sermon) was in progress at the Coventry Gurdwara Sahib that Baba Atar Singh Ji
Masthuana said to his mother to take Amrit because there was no certainty of this life. However,
Baba Ji's mother did not show much interest. Sri Guru Gobind Singh Ji had given Baba Ji the duty of
Amrit Sanchar and Baba Ji had persuaded many hundreds of thousands to be initiated into full
Sikhi rehat.

Time passed and quite suddenly, Baba Ji's mother passed away. Her soul appeared before Dharam
Raj (the divine judge at the door of the spiritual world, who assesses good and bad deeds of
individuals). He thought, "This is the mother of a great saint; I cannot send her to hell, nor can I
send her to the heavenly Sach-khand for she has not taken Amrit" He said to the mother, "I can
give you three more days of life. Go and take Amrit and you will be given a place in Sach-khand."
Mother took Amrit and then passed on to Sach-khand.

When father heard this katha, he was frightened. He kept telephoning me but I was not at home.
When he was able to talk to me he said, "Where were you, I have been telephoning you. When
will the next Amrit Sanchar take place?" I told him that it was to take place the following month.
He said, "Next month? That is too long. Can't it be arranged sooner? I would like to take Amrit as
soon as possible." He was now very impatient to take Amrit. I told him that Amrit Sanchar was
taking place the following month at Leamington Spa on the Shaheedi day (day in remembrance of
martyrs) and Amrit Sanchar did take place that day."

I was standing next to Bhai Jarnail Singh near the shoes. His father, Bhai Pritam Singh also came
there. There was a lot of rush. Every one who came would greet Bhai Jarnail Singh and ask about
his welfare. Bhai Pritam Singh standing there was surprised that everyone was greeting Bhai
Jarnail Singh but not him. He thought that if he had taken Amrit earlier, he too would be popular
and people would greet him with the same warmth. When he took Amrit his whole life changed.
Bhai Jarnail Singh was very happy. After taking Amrit both (Bhai Pritam Singh and his wife) would
do Naam simran. They would get up early at one o'clock in the morning and start Naam simran
and more than caught up with others in this respect. Bhai Pritam Singh would sometimes do sewa
as one of the Pan] Piaray.

This is the Age of Kalyug (see Glossary). Parents should be teaching children, but these days the
children teach parents. One day Kuldeep Singh, son of Chacha Darshan Singh said to me, "Come let
me take you to see the Singhs of Leicester." I went with him. Bhai Kuldeep Singh was totally
dedicated to Naam simran. Bhai Kuldeep Singh, Bhai Joginder Singh, Bhai Inderjit Singh and Bhai
Onkar Singh would sit together and do simran early in the morning. Bhai Kuldeep Singh took me
with him and I met all these Gursikhs there (at Leicester). Bhai Joginder Singh said, "Bhai Sahib Ji,
all our family members have taken Amrit but our parents are not prepared to do so. Look at the
cycle (reverse trend) of Kalyug that it should be the parents advising their children to take Amrit.
Now I am telling them but they would not listen. You try, see if they listen to you." I spoke to Bhai
Joginder Singh's parents, "Do become Amritdhari, for then you will be saved from the burden of
accounting (for your deed as you enter the next world); you will be saved from the beating by the
yams (those who carry out the punishment) of hell." They said they would think about it. They
took Amrit after some time. Bhai Joginder Singh was so keen that he learned to do beautiful
Gurbani Kirtan. Seeing his humility he was elected Jathedar (leader) many times by the Sangat. His
main aim while he was the Jathedar was to bring unity in the Panth and that all Gursikhs should
show brotherly affection.

"The person, who is not affected by pleasure, affection or fear, and who looks alike upon gold and
dust." (SGGS p. 633)

The Lord resides in the heart of one who gives up others' wealth and follows a strict moral code
regarding sexual relations. In this Kalyug (see Glossary), it is very difficult to shun these. Even holy
people of the highest order (the rishis and munis) get entangled in this web of maaya (see
Glossary). If a person is blessed by Guru Nanak, then that person regards earth and gold alike i.e.
becomes immune to temptation of any sort. That person attains salvation from this world. There
are many Gursikhs who regard the Gurdwara's money as the Guru's money and spend it only on
the Gurdwara related causes. One such Gursikh is Bhai Harbhajan Singh Ji Sagoo. He has taken a
very full part in the sewa of the Gurdwara and continues to do so.

While earning his livelihood, he contributed towards the construction of Bebe Nanaki Gurdwara.
Pleased with his sewa, Bibi Balwant Kaur made him the head sewadar (one who leads with
humility in the management of a Sikh organisation). He kept very detailed accounts of all income
and expenditure. He carries out his sewa duties in a most proficient manner. Due to his efforts and
the generosity of the Sangat, Bibi Balwant Kaur constructed a Bebe Nanaki Gurdwara and hospital
in India. He has such a pleasant personality that everyone is attracted to him.

Bhai Harbhajan Singh Ji met me once and I asked him, "How did you develop such a close interest
in Gursikhi?" he said, "My Baba Ji (grandfather) used to recite a lot of Gurbani and would take me
to the Gurdwara. My parents too were devoted to the Guru Ghar (Guru's House). When I was still
young, a holy person (saadhu) came to the Gurdwara. He was very pleased to see me doing sewa
and said, "I shall give you gur mantar (see Glossary) whereby your attachment to Waheguru will
increase." He said, "Be fresh and alert and sitting cross legged (as in the Gurdwara), do the simran
of Ohang Sohang. Accordingly, I kept on doing the simran of Ohang Sohang but without much
result.

On one occasion the Gurdwara librarian went on leave and made me responsible for the library. I
had the opportunity to read religious books there. After reading the books, I came to understand
that the Gur Mantar is "Waheguru". I was very sad that having taken birth in a Gursikh family why
did I allow myself to be led astray. Then I started "Waheguru" simran and I started enjoying

spiritual peace. Having read many books my knowledge increased and I took Am rit. My past good
deeds bore fruit. I met Bibi Balwant Kaur in East Africa and in her company I became dedicated to
'Kirtan and simran.

I noticed that when the members of this family sit to do simran they all become immersed in
simran and they continue doing it for hours. They do not allow a break in simran. If one person
gets up another sits in that person's place. Even little children use khadtaals (hand-held small
rounded metal discs for producing metallic musical sound) for keeping rhythm of simran. There
are only a few families who join in simran in this way. All do sewa on tabla (i.e. play tabla drums)
and harmonium. Others gain spiritually from the simran of this family. They do simran in the
Sangat every morning at Bebe Nanki Gurdwara.

Every Gursikh should make such an effort. Children should be guided towards the path of Gursikhi.
Generally, people do not have faith in the Guru. Mostly, they advise their children to study well
and gain qualifications, so that they can get good jobs. They do not teach them anything about
Gursikhi - the Sikh culture, language and the Sikh way of life in accordance with the Guru's
teachings. There are other Gursikhs who have total faith in the Guru. They teach Nit Nem to their
children with their other studies and encourage them to do Nit Nem (see Glossary). The Guru
helps a child who follows this advice. The child is granted the gift of tabla and harmonium. The
Guru helps in studies as well. Such children gain qualification, do good jobs and sing the praises of
the Guru.

The motivated young Sikhs are keen to learn Kirtan with their studies and arrange weekly
programmes. There are many doctors in America who do melodious Kirtan. Bhai Tejinder Pal Singh
is a doctor and does melodious Kirtan. Bhai Manjit Singh of Glasgow has M.Sc. degree. His past
good deeds awakened his spirit. He became interested in Kirtan at the age of eight. He said,
"Seeing my interest my father bought me a harmonium and tabla. They did not restrict me.
However, my parents did say that if I started learning Kirtan how would I study? But due to the
blessing of Guru Ji I did well in studies also." Dr Dupinder Singh plays harmonium and tabla well.
Bhai Prabhjot Singh is a doctor and does melodious Kirtan.

Everyone knows Giani Amolak Singh Ji. He is educated and is accomplished in Gurbani Kirtan. He
specialises in both harmonium and tabla. He accompanied Bhai Sahib Bhai Randhir Singh Ji for
many years.

(G)

Bhai Sahib Bhai Randhir Singh Ji was a most saintly person. One day he met Bibi Gulab Kaur Ji. Bibi
Gulab Kaur symbolised positive spirit of a Gursikh soul. She blessed Bhai Sahib saying, "O Sikh of
the Guru you have achieved the state of bliss. In you, Satguru Ji has lighted a lamp." Bhai Sahib
requested humbly, "Be charitable, so that this lamp should continue radiating light." She blessed
him with these words, "This bright lamp shedding the light of Waheguru's Name in devotees'
hearts, will burn ever more brightly." She instructed, "Start holding continual Gurbani Kirtans and
Akhand Paatths." Bhai Sahib started organising Akhand Paatths and all night (Raaen Subaaee)
Kirtan programmes. Now, the Gursikhs living in India and abroad enjoy the bliss of Raaen Subaaee
Kirtan.

Bhai Sahib Ji would always pray for the rising spirit of the Khalsa Panth. He did not start his own
dera i.e. eastablishment or school, because, then the Singhs would think of the progress of that
particular establishment and not about the progress of the whole Panth.

Series of Kirtan programmes continued during Bhai Sahib's time. For this reason the name of Bhai
Sahib Bhai Randhir Singh's Gurbani Kirtani jotho (group) came to be known as the Akhand Kirtani
Jatha. Akhand means continuous i.e. to sing the Guru's praises continuously. Kirtan is done
continuously in the same way as Akhand Paatth. After Bhai Sahib, Bhai Mai Singh did sewa in the
Jatha.

The Jatha is doing selfless sewa of the Panth. All donate daswandh (one tenth of earnings) for
Amrit Parchaar (preaching and holding Amrit Sanchar) tours in many countries. They pay all
expenses themselves. If Bhai Sahib had established own school (dera) then this sewa would not
have been done in this way. To label gold as "gold" is not a bad thing; not so if you present bronze
as "gold".

(H)

"(Waheguru Himself) looks after his sewak (servant)) and inspires him to do Naam simran."
(SGGS p.403)

One day Bhai Prem Singh decided to invite five Singhs for food. I was one of those invited. The
whole family did sewa with great devotion. There was a photo of an elderly Gursikh on the wall. I
asked, whose photo it was. Bhai Sahib said, "It is my father, Sardar Gurdial Singh's photo. He
would recite Sukhmani Sahib daily and also did Naam simran. My mother Amar Kaur Ji also had
great faith in Gurbani. My father was in the Navy (Police) at Singapore."

"One day father's duty was on a watch tower on a hill. To reach it one had to walk through the
graveyard. For that reason no one was prepared to do duty there. Everyone was frightened. The
duty was at night and father said that he would do the duty. Father would do Paatth of Sukhmani
Sahib all night. One day as he was doing paatth he dozed off. At once a Shaheed Singh (spirit of a
martyr Singh) said, "Singh of the Guru, it is morning time; get up and do Naam simran. Father got
up and started reciting Naam simran. After some time his officer came and said, "I am very
satisfied with your performance. You are doing a good job. You should get a promotion."

"One night when doing night duty father saw a large snake with a spread hood heading towards
him. Suddenly there was lightening and it struck the snake. Father was grateful to Waheguru Ji."
A person, who recites Sukhmani Sahib and Naam simran, becomes fearless. Waheguru is close to
that person and protects him as in the case of Bhai Gurdial Singh Ji. This is all due to the strong
beneficial influence of Naam and Bani.

(I)

I accompanied Baba Sewa Singh to Vancouver and we stayed at the Tatt Khalsa Gurdwara. The
Giani Ji of the Gurdwara knew Baba Ji well. He helped to make a collection for Baba Ji from many
places. After this we went to Roses Street Gurdwara. The evening Diwaan (Gurbani Kirtan and
prayers) was being held. There we met Bhai Ripdaman Singh Malak. I told him that Baba Ji had
come from Anandpur Sahib to make a collection. He requested that we ate food at his place the
following day. He had a large house. He gave the equivalent of 20,000 Rupees and showed great
respect to Baba Ji. He said, "Baba Ji you are doing much good work, When you come again please
do meet me." When I went to Vancouver again, I saw the charity he had given brought him more
wealth. He had opened his own bank.

"One who is a Singh himself is duty bound to help poor Singhs." (Rehatnama)

Bhai Sahib Singh enjoys Guru Ji's grace and runs four banks now. He has been very helpful to
others and employs many in his banks. With the help of the Sangat, he has built a Gurdwara and a
college. Here, the children first go to the Gurdwara in the morning, they do Kirtan and Ardaas and
then attend their classes. With their other studies they also learn about the Sikh religion.

Wealthy Gursikhs in other countries like England and America should follow the good example of
the Sangat of Vancouver to ensure that our children should not move away from Sikhi. They
should think about the next generation. If similar initiatives are taken, and Khalsa colleges opened
for our children then they will not give up Sikh identity and rehat. Such initiatives are today's need.
If anyone makes this effort then it would be a great sewa of the Sikh nation. As Bhai Ripdaman
Singh and the Sangat of Vancouver have built a Gurdwara and a college, this is an outstanding
example for the Sikhs; anyone who takes such an initiative will always be remembered. With such
an effort, many get jobs. All those who work in these institutions (Gurdwaras and colleges) are
Sikhs. If one has wealth then one should also have the generosity of heart. Charity never results in
a loss but always in gain; it is also like sowing the seeds of good deeds for hereafter.

After the visit to Vancouver, we went to a small island to Bhai Joginder Singh. He runs milk diaries.
He knew Baba Ji well. He donated money and also made a collection from his relatives and friends
and supported Baba Ji's cause. Good people always have good ideas. They always look ahead and
think of improving the life of others. He felt that there should be a Gurdwara near the motorway
there. It is a beautiful site. Accommodation could be provided for tourists. We returned to England
after making a collection from America and Canada. Baba Ji stayed in England for a week and then
went back to India.

(J)

A human being remembers everything else but forgets Waheguru's Name and keeps thinking
about personal enjoyment and comfort. An individual remains attached to own family. Sometimes
one thinks about expansion of business, sometimes about buying a car of the latest make and a
large house for living; immersed in these thoughts he forgets God's Name. Many families do not
even recite Gurbani. Wherever I go, I remind families, "You are not lax about Nit Nem (see
Glossary), are you? Are you living according to Gurmatt (Guru's teachings)? How much do you
respect Bani?" In Gurmatt, to remind someone that it is important to do Nit Nem and sewa is an
act of community service.

One day Bhai Sucha Singh arranged an Akhand Paatth; when he was eating Langar, he came and
sat near me. I asked him, "How is your Nit Nem going." Bhai Sahib told me, "With Guru Ji's grace, I
get up at 1 o'clock in the morning. First I go for a walk for half an hour. Then I take a bath and do
the Prakaash of Sri Guru Granth Sahib Ji. Then I do the Paatth of Sukhmani and then from 4.00 to
5.00 attend the morning Naam simran." I asked him, "Are you an Akhand paatthi? Do you have
more satisfaction doing paatth at speed or more slowly?" (Note: An Akhand paatthi is able to do
fluent paatth from Sri Guru Granth Sahib Ji.) He said, "I have much satisfaction and enjoyment in
doing paatth slowly. Sometimes, I am required to do paatth a bit fast but I do not enjoy that. Of
course, those who listen would not enjoy paatth at speed either."

He asked me, "Bhai Sahib, is it essential that an Akhand Paatth must be completed in 48 hours?" I
said, "There is no time limit for completing Akhand Paatth. The meaning of Akhand Paatth is that
Gurbani should be read continuously without a break. However, the Bani should be read correctly
so that those listening are also understanding and enjoying it"

(K)

Bhai Raghbir Singh said that their jotho (group) of twelve Singhs led by Bhai Malkit Singh, was
returning from Calgary to Vancouver (Canada) after doing Kirtan. It was a journey of 12 or 13
hours at night. He said, "I was reciting Gurbani aloud. An elderly person looked back to see if a
cassette player was on; he was wondering who was doing pootth in the darkness at night. He was
surprised that there was no light, so who was reciting Bani for three or four hours non-stop. I told
him that by the grace of the Guru I had been able to memorise a lot of Bani. When I was young, I
was very keen on wrestling. Seeing my interest, my father bought a sack of almonds as part of my
strength building diet."

Bhai Raghbir Singh believes that the diet of almonds has helped his memory power as well. For
that reason he has been able to commit to memory a lot of Bani. I request that every Gursikh
should try to learn and commit to memory as much Bani as he can. The minimum are the Bonis of
Jap Ji Sahib and Rehras. The aim should be to learn by heart all the Five Banis of the Nit Nem and
Sukhmani Sahib and as much other Bani as possible. The ancient Singhs knew by heart all Banis.
When they were in wars against oppression, they recited Jaap Sahib in the battlefield and were
always victorious. There were no Gutkas (small booklets of selected daily Banis) in those days.
Now there are Gutkas and unfortunately many Gursikhs do not learn Bani by heart. If one has
committed Bani to memory, one can recite it anywhere. Gutkas must be treated with respect.
There are some houses where the Gutkas are not kept with respect. Bani, no matter in what form,
must be held in great respect.

"Behold the Greatness of God O saints, He bestows honour on the lowly." (SGGS p. 735)

"My condition, O my True Guru, that condition, O Lord, is known only to You. I was wandering
around lost, and no one cared for me. In the Company of the Guru, the True Guru, I, the worm,
have been raised up and exalted." (SGGS p. 167)

The past bad deeds of a person are erased when that person does matha tekan before Sri Guru
Granth Sahib Ji. If the Guru wishes then even the humble can be raised to a position of honour and
respect. I have not been fit to do the duty of one of the Pan] Piaray, but praise be to Guru Ji and
that my weaknesses have been overlooked. Guru Ji has bestowed on us (the Jatha) the most
exalted sewa of Pan} Piaray. Guru Ji has given us the initiative and effort to go to many countries
for Amrit Sanchar so that while we benefit from Naam simran, so we persuade others to benefit in
the same way. We have been given the sewa of preaching Sikhi. Waheguru has given us the joy of
doing sewa.

I join with Bhai Jarnail Singh, Bhai Raghbir Singh, Bhai Sohan Singh, Bhai Onkar Singh and many
other Singhs and Singhanis for the sewa of Amrit Sanchar. When there are holidays in England or a
Bank holiday, some call others for dinner, others watch television but the programme of the
Gursikhs is to go and preach Sikhi in England and abroad. Bhai Jarnail Singh would drive the whole
night and do Naam simran. When we reach our destination, we do Raaen Subaaee Kirtan and
preach Sangats to follow Guru Ji's teachings, "If you do not accept the Guru's Word (i.e. become
Guru waalay), then you will re-enter the cycle of birth and death."

Once I went to Thailand with the Jatha. On the return flight, there were quite a few of us Gursikhs
together in the plane.

Suddenly, Bhai Raghbir Singh, who knows Bani by heart, started the Nit Nem. Everyone listened to
the Paatth of the Five Bonis, One Singh looked at the time and asked, "Bhai Sahib, why did you
start the Nit Nem so early?" The England time at the time was 3.00 in the morning. In this way,
due to force of habit, Bani is timed and recorded in the minds of Gursikhs and the paatth starts
automatically; in the same way as tape recorders and radios start on timers these days.

"O Nanak, meeting the True Guru, the art (of harmonious living with the God's Name in the heart)
is perfected. While laughing, playing, dressing and eating, one is liberated. "(SGGS p. 522) (This is
the Gurbani reference to the miri/piri (worldly/spiritual) ideology of Sikhi (see Glossary))

Gursikhs earn their living, bring up their families, raise their children, and after their marriages,
spend their free time practising and preaching Gursikhi. This is the path to spiritual power. This is
the true life style of Gursikhs.

Those Gursikhs of England who established the Guru's House (Gurdwara) before buying their own
houses. Those standing from left to right; S. Mohan Singh, S. Baldev Singh, S. Sarwan Singh, S.

Amrik Singh, S. Surjit Singh, S. Ratan Singh and S. Bachan Singh. Those sitting from left to right; S.
Gurdev Singh, S. Pritam Singh, S. Ajit Singh, Dr. S Tara Singh, Giani Balwant Singh and Harbans

Singh.

During Simran on stage; Bhai Gursharan Singh, Bhai Rama Singh, Bibi Mohinder Kaur, Bhai Jagtar
Singh, Bibi Ranjit Kaur, Bhai Jaspal Singh (playing tabla) and Bibi Bhajan Kaur.

Sangat meet for Simran every morning at Amrit Vela (see Glossary) at Sri Guru Singh Sabha
(Southall). This programme has been going on from 1995.

The Sangat at Amrit Vela.

On the occasion of the first Raaen Subaaee by children at Sri Guru Singh Sabha, Southall. From
right to left; Bhai Hardip Singh (Slough), Bibi Gurleen Kaur and Bibi Kamaljit Kaur doing kirtan.

S. Kesar Singh Ji Mand's grandchildren in Gursikhi saroop are an outstanding example for the next

generation. Taught by Giani Darshan Singh Ji Sohal, they have gained proficiency in classical
Gurbani kirtan. Kaka Gursharan Singh can do kirtan in 18 Gurbani raags and also won the second
prize in tabla in the 11 to 16 age group at the famous Harbalabh Mela at Jalandhar in year 2000.

Back row - Left to right; S. Kesar Singh Mand, S. Gurmukh Singh and S. Bhagat Singh.
Front row - Left to right; Ranjit Kaur Mand, Manvir Singh Mand, Jasmit Kaur Mand, Bhai Rama

Singh Ji and Gursharan Singh Mand.

Bhai Balkar Singh Ji with Bhai Rama Singh Ji and children during the Sikhi workshop has given full

support to this activity

Gurmat class of the Sikhi workshop children at Sri Guru Singh Sabha, Southall. Children are taught

about the Sikh religion in this class.

Savdeep Singh met Bhai Rama Singh at a Sikhi camp. After having discussion with Bhai Rama Singh
his life changed from manmukh to Gurmukh. Savdeep Singh is pictured with Bhai Rama Singh and

Savdeep's father Balkar Singh.

In Hounslow, London, Bhai Rama Singh Ji with Gursikhs from India. From right to left; Bhai Rama
Singh, Bhai Bhupinder Singh, Bibi Bhupinder Kaur, Bhai Puran Singh, Bhai Harvinder Singh and Bibi

Kulwant Kaur.

When Bhai Rama Singh Ji, in his vision, had the blissful experience of doing Simran in the
underground tunnel like structure prepared for this purpose by the Khalsa.

When Bhai Rama Singh Ji arrived in the U.K. there were only about four Singhs of the Akhand
Kirtani Jatha. From about 1969-70 many members of the sangat drew closer to the Holy Feet
(Presence) of the Guru (by taking Amrit). A photo of the Singhs and Singhanis at the time.

Divine Power

(Kaamdhen Shakti - According to Hindu mythology, Kaamdhen is a heavenly cow which appeared
when the ocean was churned by the forces of good and evil (devtas and the rakhshas). It can grant
any gift one desires and that is referred to as the power of kaamdhen or Kaamdhen shakti)

"The Lord is the Fulfiller of desires, the Giver of total peace; the Kaamdhen, the wish-fulfilling
(mythological divine) cow, is in His power." (SGGS p. 669)

When cruelty and oppression increases in this world, then the Lord sends some avtaar (divine
person) to destroy evil. You all know that Ram Chandar Ji built a bridge to cross the sea to free Sita
(his wife). An ordinary person would wonder how this can be done. No means for building such
bridges were available those days. This bridge was built by the divine power of God. It was not
easy to challenge and defeat Rawan's huge army. There were only these two brothers, Ram
Chandar and Lashman and the army of monkeys. Many weapons were needed for the war. All this
was possible through the power of nature. Ram Chandar was victorious due to the backing of that
Divine Power. In the same way, in the Age of Duapar (see Yug in Glossary), Krishan Bhagwan
helped his childhood friend Sudama. Sudama was very poor. His wife suggested, "Ask for help
from your friend. He is your childhood friend and will certainly help." Krishan Bhagwan asked
Vishvakarma to convert Sudama's hut into a beautiful palace. This was done through the
Kaamdhen Shakti. In the same way Dropadi's honour was saved in the full court (of the evil Kaurav
brothers).

In the Age of Kalyug (see Yug in the Glossary), Guru Nanak Dev Ji was born. To humble the
arrogant Vali Kandhari, Guru Ji drained away all the water of his well, down the hill. In anger, Vali
Kandhari rolled down a huge stone on Guru Ji, and Guru Ji stopped it with the palm of his hand as
if it were made of wax. In the same way, at Nanak Jhira, there was no arrangement for water. No
one from another area would marry his daughter to anyone in that area. In answer to the prayer
of the Sangat there, a water spring appeared with the touch of Guru Ji's holy feet. Sri Guru Nanak
Dev Ji made the Mecca swing around with his divine power. In the same way, using the divine
Kaamdhen Shakti Sri Guru Gobind Singh Ji showed Bahadur Shah countless diamonds in the River
Godavri. Also, when Guru Ji was about to leave the village of Shatiana, the servants grabbed the
reins of Guru Ji's horse and asked for the back payment of their wages, "You keep taking us further
and further under some excuse". (Guru Ji was travelling south to meet the Emperor.)

Guru's devoted Sikh, Daan Singh said to them, "Be patient, Guru Ji will pay you in full when the
Sangat makes further donations." But they remained stubborn and said, "We shall not go further
without receiving our wages." Hearing this Guru Ji caused a kautak (see Glossary) and a Gursikh
appeared with asses laden with Gold coins. Guru Ji settled all accounts which had been
outstanding for many months (Guru Ji had left the fort of Anandpur, was pursued by the forces of
the evil Emperor and had gone through a period of great hardship in the preceding many months.
Only few devoted Gursikhs stood by Guru Ji's side during this period). Guru Ji then said to his
Gursikh Daan Singh, "Come Daan Singh let me settle your account also." Daan Singh replied with
folded hands, "I have everything at home; recognise me as your servant and give me the gift of
Sikhi." Guru Ji was pleased and said, "Bhai Daan Singh you have preserved the seed of Sikhi. With
this seed, Sikhi will prosper."

All these kautaks are made possible by the Kaamdhen Shakti (Divine Power). Those who do Naam
simran acquire such powers also.

The Chosen Five

(The exalted position of The Five in Sikhi)

Guru Gobind Singh Ji's tribute to His Khalsa (Guru Ji offered langar to the Khalsa (Singhs) before a
Pundit who was present, and the latter was upset. Whereupon Guru Ji praised the Khalsa with this
Shabad. We also need to remember Guru Ji's injunction that: Khalsa Mero roop hai khaas; Khalsay
may haon kron niwaas: Khalsa is in my own image; I reside in the Khalsa):

"Wars were won by the favour of the Khalsa (the Singhs); By their generosity, charity was given.
Sins are vanquished by their kindness. By their generosity, our storehouses are replenished.
Through their favour we receive knowledge. By their support all our enemies are conquered.
By them (their presence) I am exalted. Otherwise, there are millions of poor (humble) people like
me (i.e. Guru Ji Himself). (Khalsa Mehma in Dasam Granth - Dasam Granth is collation of Bani
attributed to Guru Gobind Singh Ji. This Granth, while greatly revered by the Sikhs, does not carry
the authority of Sri Guru Granth Sahib JiJ

Guru Gobind Singh Ji gave the highest position to the Pan] Piaray. Guru Ji himself humbly asked for
Amrit from the Pan] Piaray and vowed to sacrifice his whole family (and himself) for the Khalsa
Panth. He accepted the "order" of the Pan] Piaray and left the fortification of Chamkaur. When the
time to go to Sach Khand (see Glossary) came, then Guru Ji's injunction to the Sangat was, "From
today the Khalsa shall not recognise any person as Guru. From today the Guru shall be Sri Guru
Granth Sahib Ji, the Eternal Guru throughout all the Ages (Yugs). The Pan] Piaray shall run the
affairs of the Panth, by doing Ardaas (standing prayer) before Sri Guru Granth Sahib Ji, reading the
Hukamnama (Order) and following that Hukamnama after due consideration and interpretation."
This, the Guru Ji repeated many times to the Singhs. However, few heed that injunction of Guru Ji.
Thus, a weakened Panth (Khalsa organisation) cannot make progress or defend itself. The attack
on Sri Harmandar Sahib Ji took place due to the weakness of the Panth.

When the British gave independence to India, they were prepared to divide India into three parts.
They were prepared to make Khalistan, India (Hindustan) and Pakistan. Why did the Panth not
seek Guru Ji's guidance through a Hukamnama (see Glossary) then? That was a serious mistake.
They refused own rule. Such a responsible task should have been handed over to the Pan] Piaray,
why were only two individuals, Baldev Singh and Master Tara Singh sent for negotiations? Even
the two who were sent were not true followers of Sikhi rehat. Although, in appearance, Master
Tara Singh was a Sikh, he did not have true affection for Sikhi. If he had loved his faith then he
would have surely done something for the Panth. As for Baldev Singh, he was not even an
Amritdhari.

Was the Panth not aware that such a huge and responsible task had been placed in the hands of
these two? There were so many highly qualified doctors, engineers, lawyers and generals in the
Sikh nation. Despite all that education, they did not think about the longer term interest of their
own nation. If the lead had been in the hands of Pan] Piaray they would have certainly thought
about what was best for the Panth. When talks took place in London then Baldev Singh went
alone. The British called Baldev Singh and said, "We would like to divide India into three parts. We
propose to offer you Khalistan." He told this message, given to him in confidence, to Nehru. Nehru
was very cunning; he sent Baldev Singh back saying, "We will negotiate on your behalf." To keep
Tara Singh quiet, Nehru put a necklace of gold around his neck. Tara Singh was satisfied with that.

For a gold necklace, he sold the whole Sikh nation. Tara Singh said, "Nehru Ji, we are with you."
Nehru Ji said, "You do not need Khalistan; all India is yours."

After the independence of India, Tara Singh went to Nehru and asked for a Punjabi Suba (state).
Nehru did not keep his promise and said that it was too late for that. In any case, why did Tara
Singh want a Punjabi Suba? Hearing this, Tara Singh was confounded, realising that the Sikhs had
been betrayed. That the Sikhs were being offered own rule and now Nehru was not prepared to
consider even a Punjabi Suba (within lndia).Tara Singh said, "If you do not make a Punajbi Suba
then I shall go on a hunger strike." He returned to Punjab and stopped eating. One week passed.
Nehru Ji promoted Tara Singh's son-in-law to a high rank in the army and held a party, and went
over to Tara Singh's daughter and said, "You ask me to do things for you, why don't you persuade
your daddy to eat food; do you want him to die? You should offer him food secretly." That is what
Tara Singh's daughter did. Sometimes she would feed him prashaad (sweet dish) and at other
times ask him to drink juice, Four or five weeks passed and the newspaper reporters came thinking
that after all this time Tara Singh must be close to death. They weighed him and were surprised to
note that in fact his weight had increased instead of decreasing! Seeing this the reporters said,
"This is all a sham."

It is most surprising that Tara Singh did not think of anything constructive or do anything for the
Sikh nation, yet he remained the President of the Akali Dal. If anyone had behaved in the same
way in another country, no one would have cared about such a person. One day, I saw a news
cutting on the notice board at the Singh Sabha Gurdwara in Southall. In a picture on this cutting
Tara Singh was sitting on an old desi bed (manji) surrounded by dogs. If he had asked for Khalistan,
police guards would have surrounded him.

Then Sant Fateh Singh became excited that Tara Singh could not get a Punjabi Suba, but he would
show him how to get it from Nehru. He announced that if the Punjabi Suba was not made by such
and such a date, he would burn himself to death. He also started thinking of some excuse for
saving his life. A few days before the deadline, Nehru sent the Speaker of the Parliament, Hukam
Singh, with two other Singhs, to say to Sant Ji that the demand for the Punjabi Suba had been
accepted. He was told, "Do not go through with your threat to burn yourself." Fateh Singh was, of
course, looking for such an excuse. Cunningly, Nehru gave him an excuse not to keep his promise
but did not give him anything else. This was just another joke with the Panth. If the Panth keeps
getting leaders of this type, then self-rule will not be achieved.

Pan] Piaray give Amrit. They admit devotees to the Order of the Khalsa. Pan] Piaray lead the Nagar
Kirtan (local Kirtan) procession. If someone is in pain or suffering of any type then the Pan] Piaray
do Ardaas (prayer or supplication) and it is only through the guidance of the Pan] Piaray that we
can ensure the rising spirit (chardhi Kala) of the Panth.

Guru of All Religions

"Waheguru Waheguru Waheguru You are Wonderful."

(Due to the heading of this chapter, the names of the Gurus and Bhagats of the following Shabads
from Sri Guru Granth Sahib, the "Guru of All Religions", are given. "In all there are 36 authors of
Guru Granth Sahib, representing a geo- religious and social cross section of the Indian society from
the 12th to the 17th centuries CE.)

You are lotus-eyed, with sweet speech, exalted and embellished with millions of companions.
Mother Yashoda invited You as Krishna to eat the sweet rice. Gazing upon Your supremely
beautiful form, and hearing the musical sounds of Your silver bells tinkling, she was intoxicated
with delight. Death's pen and command are in Your hands. Tell me, who can erase Your
Command? Shiva and Brahma yearn to enshrine Your spiritual wisdom in their hearts. You are
forever True, the Home of Excellence, the Primal Supreme Being. Waheguru Waheguru Waheguru
You are Wonderful." (Guru Ram DasJi: SGGS p. 1402)

"Farid, musk is released at night. Those who are sleeping do not receive their share. Those whose
eyes are heavy with sleep, how can they receive it?" (Bhagat Farid Ji: SGGS p. 1382)

"Please do not forget Him; please do not forget me, please do not forget me, O Lord. | | 1 | | Pause
1 1 The temple priests have doubts about this, and everyone is furious with me. Calling me low-
caste and untouchable, they beat me and drove me out; what should I do now, O Beloved Father
Lord? | | 1 | | If You liberate me after I am dead, no one will know that I am liberated. These
Pandits, these religious scholars, call me low-born; when they say this, they tarnish Your Honour as
well. | | 2 | | You are called Kind and Compassionate; the power of Your Arm is absolutely
unrivalled. The Lord turned the temple around to face Naam Dev; He turned His back on the
Brahmins." (Bhagat Nam DevJi: SGGS p. 1292)

"The company I keep is wretched and low, and I am anxious day and night; my actions are
crooked, and I am of lowly birth. | | 1 1 1 O Lord, Master of the earth, Life of the soul, please do not
forget me! I am Your humble servant. | | 1 | | Pause | | Take away my pains, and bless Your humble
servant with Your Sublime Love. I shall not leave Your Feet, even though my body may perish. 1 1 2
| | Says Ravidas, I seek the protection of Your Sanctuary; please, meet Your humble servant, do not
delay." (Bhagat Nam DevJi: SGGS p. 345)

"Branded with a thousand marks of disgrace, Indra cried in shame. Paras Raam returned home
crying. Ajai wept, when he was made to eat the manure he had given, pretending it was charity.
Such is the punishment received in the Court of the Lord. Rama weeped when he was sent into
exile, and separated from Sita and Lakhshman. The ten- headed Raawan, who stole away Sita with
the beat of his tambourine, wept when he lost Sri Lanka. The Paandavas once lived in the Presence
of the Lord; they were made slaves, and wept. Janmayjaa wept, that he had lost his way. One
mistake, and he became a sinner. The Shaykhs, Pirs and spiritual teachers weep; at the very last
instant, they suffer in agony. The kings weep, their ears are pierced; they go begging from house
to house. The miser weeps; he has to leave behind the wealth he has gathered. The Pandit, the
religious scholar, weeps when his learning is gone. The young woman weeps because she has no
husband. O Nanak, the whole world is suffering. He alone is victorious, who believes in the Lord's
Name. No other action is of any account." (Guru Nanak Dev Ji: SGGS p. 953)

O' people of India, pause and think; you did not set Sri Guru Granth Sahib Ji alone on fire; you also
set on fire Ram Krishan and the Bhagats. Sri Guru Arjan Dev Ji says in his Bani:-

"I have seen all places, but none can compare to You. The Primal Lord, the Architect of Destiny,
has established You; thus You are adorned and embellished. Ramdaspur is prosperous and thickly
populated, and incomparably beautiful. O Lord! Bathing in the Sacred Pool of Raam Daas, the
residues of sins are washed away, O Nanak." (SGGS p. 1362)

Sri Harmandar Sahib is located on that holiest of the holy land, where great saints meditated for
many Yugs (Vedic Ages, see Glossary). Such a place of worship of God will not be found in any part
of the world. People come from all over the world to see this place. Anyone who is truly religious
loves all religions. Why did Indra Gandhi order an attack on this place? It would not have been too
difficult for the government to have arrested Sant Jarnail Singh Bhindranwaalay. However, she was
bent on destroying the Sikh religion. Many people celebrated. The Department of Excise
distributed a large quantity of liqueur to the military to celebrate the event.

The military was given a free hand to inflict as much loss on the Sikhs as possible. It is worth
remembering that Sant Jarnail Singh was in Amritsar, but why were the other Gurdwaras in Punjab
attacked? It was clear that this was a conspiracy to destroy the Sikh religion.

"The will of God hath ordained the Order of the Khalsa This is the final commandment to all Sikhs
Accept Granth as the Guru

Deem the revered Guru Granth as the visible body of all Gurus

Whosoever desire to feel His presence

Search and merge in the revelation itself

The Khalsa shall rule and none shall successfully defy them.

All shall surrender after bitter frustration.

For the world shall eventually be redeemed through the protection that the Order of the Khalsa
alone affords." (Ardaas and Rehatnamas)

However, who can destroy the Panth which has been established by Akaal Purakh (God) Himself?
No one can destroy the Sikh nation ("Translation note: "Nation" is a very rough translation of the
word kaum in Punjabi. The word kaum describes "nation" in the western sense, but less, in that a
kaum has the potential to be a legal constitutional nation in the modem sense but is not quite a
nation; yet much more, in that a kaum is an ethnic, lingual and cultural entity often sharing the
same religious ideology as in the case of the Sikhs of Punjab. "Khalsa Panth" includes the "Panjabi
Sikh Kaum" as well as the global Sikh community in eluding the non-Punjabis e.g. white American
Khalsa. When Guru Gobind Singh Ji wrote to the Emperor Aurungzeb, that the Brara Kaum obeyed
his command (Zaffarnama), he was referring to the Brar Kaum which occupied a certain area in
Punjab. Here, he was also asserting his position of miri (temporal power and authority). Therefore
when discussing the miri/piri twin ideals of Sikhi, we need to beware of misleading western terms
like nation, democracy etc. Sikh ideology should be studied in its own context as an advanced
model towards which humanity continues to aspire and not forced into some current and
changing westernised moulds. It is time we understood our own great heritage.)

Cruelty With Truth Itself

In Kalyug (see Glossary), the Muslims ruled India for 700 years. Emperor Jahangir tortured to
death the symbol of peace and tranquillity, Sri Guru Arjan Dev Ji. Guru Ji had committed no
offence. Guru Ji was tortured because Chandu spoke ill of Guru Ji. Aurungzeb martyred Sri Guru
Tegh Bahadur Ji at Chandni Chauk in Delhi. These emperors clashed with the righteous cause of
religion and their rule was destroyed. The British ruled in India for two hundred years. Their rule
was reasonably just and people were generally free from fear. However, they too then clashed
with religion. They sided with the Mahants and attacked Nankana Sahib (Mahants - Misguided
descendants of priests who had taken over Gurdwaras during the Sikh freedom struggle in the
eighteenth century). Mahant Narain Das used to drink liquor and do bad deeds in the Nanakana
Sahib Gurdwara.

When a Sindhi family came for darshan (holy sight) of the Gurdwara, the Mahant and his thugs
misbehaved towards the ladies. The Mahant did sinful things in the Gurdwara. When the Singhs
found out they protested. Bhai Kartar Singh Jhabar and Bhai Lashman Singh Dharowal took a Jatha
of 150 Singhs to bring the Mahant to the right path. When the Mahant found out, with the support
of the British general, he attacked the Jatha and killed all Singhs. The British clashed with religion
and they too lost their rule in India.

No one gives independence to those who try to get it by fasts; for the freedom of the country, the
Singhs sacrificed countless lives. All religions joined together to free the country so that the Hindu,
Muslim, Sikh and Christian could be independent and could live happily. In the new regime (i.e.
independent India) all religions should have been able to co-exist happily. Instead of happiness,
other religions have been attacked. All religions joined together to raise a beautiful palace, but
Indra Gandhi and Zail Singh set fire to the palace before departing. Fire is fire after all. Fire will
destroy everything. To keep appearances Indra Gandhi believed in religion, but inside she was a
Communist; it is only for that reason that she ordered an attack on Amritsar. To order an attack on
this holy place is not an ordinary thing. The whole country will have to suffer as a result. India
would suffer a great loss (of property and lives) if a storm comes, a disease spreads or some
country invades India. A regime that inflicts cruelty destroys itself.

"A fortress like that of Lanka, with the ocean as a moat around it, there is no longer any news of
that house of Raavan. | | 1 | | What shall I ask for? Nothing is permanent. I see with my eyes that
the world is passing away. | | 1 1 1 Pause | | Thousands of sons and thousands of grandsons, but in
that house of Raavan, the lamps and wicks have gone out. | | 2 | | The moon and the sun cooked
his food. The fire washed his clothes. 1 1 3 1 1 Under Guru's Instructions, one whose mind is filled
with the Lord's Name, becomes permanent, and does not go anywhere. | | 4 | | Says Kabir, listen,
people: without the Lord's Name, no one is liberated. | | 5 1 1 " (SGGS p. 481)

Raavan was so powerful; the capital of his country (now Sri Lanka) was made of gold.

He had a hundred thousand sons and one hundred and twenty-five thousand grandsons. His son
Meghnath was very powerful. Raavan made one mistake. He took away the wife of Ram Chandar.
A battle took place between Sri Ram Chandar and Raavan. On one side was Ram Chandar,
Lashman, Hanuman and the army of monkeys and on the other was Raavan's whole army and all
his family. No one from the Raavan's family survived this war. Sri Ram Chandar Ji was victorious for
truth is always the winner. In the same way (for seeking justice), Sri Krishan Bhagwan went to
Daryodhan saying, "Pandavs are your brothers; if not half the kingdom, give them five villages."

Daryodhan replied, "Forget five villages, I shall not give them even land equal to the eye of a
needle." Daryodhan was very arrogant. His judgement had become so clouded that he did not
even care for the honour of his own family. In the full court he asked for Dropadi (the wife of the
Pandavs) to be stripped naked. Krishan Bhagwan protected her honour. Daryodhan thought that
all were with him, he was all powerful; the Pandavs were insignificant and had no power. He
thought he was bound to win. Krishan Bhagwan stood with the truth.

Truth always wins. Pandavs were victorious. Anyone who sins has to suffer the consequences. In
their conceit, Rawan and Daryodan followed an evil path and their kingdoms were destroyed.
These examples are very old. Take today's example; how great was the power of Russia. The
country was world's top power and full of arrogance, that no one could match it. Big nuclear
bombs were made. Drunk with this power, the country forgot God. Such was the miracle of nature
that the country was divided into pieces. These Communists clashed with God that there is no
such Power. They do not believe in any religion. Indra also followed their thinking and ordered the
attack on Darbar Sahib. Russia broke up into pieces after this attack. In the same way India too will
break up. Any regime that inflicted cruelty on the ordinary people was destroyed in due course.

The Ardaas Of Gursikhs

Once, quite suddenly, my health deteriorated. I had a severe fever that would just not return to
normal. The family doctor checked me. Seeing my condition becoming worse, Bhai Jagtar Singh Ji,
Bhai Avtar Singh Ji and Bhai Gursharan Singh Ji consulted together and decided to get me checked
up by a private doctor. Bhai Gursharan Singh took me to another doctor. The doctor, after his
diagnosis told Gursharan Singh that my condition was really bad and that I would not last for more
than a few days. He gave a week at the most. However, Gursharan Singh did not tell me this.
Seeing the medical report, the doctor was surprised that despite such a bad condition, no single
cause could be determined. There could be a problem with the kidney; it could be blood pressure;
or it could be a heart problem. He advised that I should be taken to the hospital for further
examinations. A full diagnosis was carried out at the hospital. They suspected some heart problem
and checked for that a number of times, but without success. Suddenly, one day, I started reciting
simran with every breath (see swas-swas simran in the Glossary). Due to the positive influence of
simran, despite my very poor condition, I was not feeling any pain. With the swas-swas simran, my
swas started to reverse inwards to the brain and I felt a slight itch on the forehead (just above the
nose).

"You brawling ignorant person of uncultured intellect reverse your breath and turn it inward. Let
your mind be intoxicated with the stream of Ambrosial Nectar which trickles from the furnace of
the Tenth Gate." (SGGS p. 23)

As my swas reversed inwards, I thought the time for departure (from this life) had arrived. At this
time Bhai Jagtar Singh and Bibi Raminder Kaur were sitting near me. I told them to go home. Jagtar
Singh was surprised to hear this, thinking that they had just arrived and now they were being
asked to leave. He suspected that there was a reason. That perhaps my simran was going on and I
wanted to be alone. That perhaps my mind was at one with Waheguru. They returned home.

I pray, that when the end seems near, one should meditate single-mindedly on Waheguru.
The mind flits about so quickly that if gets caught in affection and material attachment, then the
soul will get trapped in cycles of birth and death. For example, affection for a child or woman (or
man) should not awaken. Those who keep their mind on worldly attachment are reborn again and
again. In that case, the gurmukhs (Sikhs devoted to the Guru) would return to a human life but
those who do not do simran and keep engrossed in wealth and material things, return to the life of
a snake. Those who keep their minds on children are reborn pigs. As in Gurbani, Bhagat Trilochan
Ji says:-

"At the very last moment, one who thinks of wealth, and dies in such thoughts, shall be born over
and over again, in the form of serpents. | | 1 | | O sister, do not forget the Name of the Lord of the
Universe. | | Pause | | At the very last moment, he who thinks of women, and dies in such
thoughts, shall be born over and over again as a prostitute. | | 2 | | At the very last moment, one
who thinks of his children, and dies in such thoughts, shall be born over and over again as a pig. | |
3 | | At the very last moment, one who thinks of mansions, and dies in such thoughts, shall be born
over and over again as a goblin. | | 4 | | At the very last moment, one who thinks of the Lord, and
dies in such thoughts, says Trilochan, that man shall be liberated; the Lord shall abide in his heart.
I I 5 M " (SGGS p. 526)

I have seen many strange happenings of this type. If towards the end of life, the mind wanders
towards someone then the soul gets caught in the rebirth cycle. I was in India when a Gursikh
passed away suddenly. At the last moment he looked around at his family and said. "My daughter
is not here." His daughter was in England. As he thought of his daughter at the last moment, so he
was reborn a girl in his daughter's family. In the same way a Gursikh who recited Bani and did
Kirtan, thought of his daughter in his dying moments, he too was reborn as the daughter of his
daughter.

"The woman is transformed into a man, and the men into women. Says Kabir, God is the Beloved
of the Holy Saints. I am a sacrifice to His image." (SGGS p. 1252)

When the Gursikhs found out that my condition was bad then all got together to do Ardaas for my
recovery. Wherever the Gursikhs were, in England, Canada, America, New Zealand, Australia,
Malaysia, Singapore and India, they did Ardaas. Bhai Jiwan Singh arranged for a Raaen Subaaee
and Ardaas. Giani Amolak Singh Ji called the Gursikhs to Martindale Gurdwara, held a Kirtan
programme and said an Ardaas. At Clifton Road Gurdwara too Bhai Prithipal Singh arranged for
Paatths of Sukhmani Sahib and Baba Jaswant Singh did an Ardaas. As a result of the Ardaas by all
these Gursikhs, I got a new life. There is great power in the Ardaas of Gursikhs. Giani Amolak Singh
Ji recited the Ardaas from the depths of his heart: -

(The translation of the standard phrases of this Ardaas are based on the approved translation by
the Shromani Gurdwara Prabandhak Committee to ensure uniformity of interpretation.)

Ik Onkar, Sri Waheguru Ji Ki Fateh

(Starts with Positive numerical 1) 1. O Formless-Form To Waheguru, the abiding victory
May the Divine Spirit help. Ballad (Vaar) Sri Bhagauti Ji Ki of the Tenth King (Guru Gobind Singh).

To begin with, invoke the Divine Spirit of Waheguru and remember Guru Nanak.

(This spirit) which then inspired Guru Angad, Amar Das and Ram Das

Call upon Arjan, Hargobind and revered Har Rai

Invoke Sri Harkishan whose vision heals all pains

Call upon Tegh Bahadur so that the kingdom of heaven may come to earth (Nao nidh are the
"nine" treasures of life. This is an idiomatic expression for the good qualities and skills required for
a successful life and the expression derives from Vedic literature)

May Waheguru and the Gurus assist us everywhere.

Tenth King revered Guru Gobind Singh Ji, May He help us everywhere.

"The Word, the Bani is Guru, and Guru is the Bani. Within the Bani, the Ambrosial Nectar is
contained: If His humble servant believes, and acts according to the Words of the Guru's Bani,
then the Guru, in reality, emancipates him." (SGGS p. 982)

The spirit of all the Ten Kings enshrined in the visible body and the Word of the Guru Granth,
concentrate on that and Khalsa Ji say: "Waheguru."

The Five Beloved Ones; four Princes; Forty Redeemed Ones; those who have remained steadfast in
suffering; those who kept constant remembrance of Waheguru; those who renounced the
sensuous pleasures; those who have constantly lived in the Divine presence; shared earnings;
expressed magnanimity; have persevered in their fight in the cause of justice; turned a blind eye to
the fault and failings of others and did not falter

Concentrate your minds on the struggles and achievements of those, O, revered members of the
Order of the Khalsa, and say: "Waheguru".

The Singhs and Singhanis who courted martyrdom in the cause of religion and underwent
unspeakable sufferings of being dismembered alive; scalped alive; broken on the wheels; sawed
alive and boiled alive; and those who made sacrifices in the service of the centres of the Sikh
religion, the Gurdwaras, but never wavered in their faith and remained steadfast in the cause of
Sikhi to the last hair of their body and to their last breath

Think of the Five Seats of Authority, the Thrones of the religion and all the Gurdwaras and say
Waheguru! Waheguru!

First, the prayer of the whole Khalsa is,

May the presence of Waheguru be progressively felt in the hearts of all Khalsa
And may the whole creation become happy and prosperous thereby
May the supplies of the Khalsa ever remain replenished
May the sword of the Khalsa be ever victorious

May the royal title of the Khalsa be universally recognised and honoured

May victory attend upon all just endeavours of the Panth, the Khalsa commonwealth

May Waheguru's might (Sri Sahib) be our constant ally

May the Order of the Khalsa achieve ever expanding progress and supremacy

Say Waheguru! Waheguru!

Grant to Sikhs: the gift of faith; the gift of uncut hair; the gift of discipline; gift of knowledge; the
gift of mutual trust; the gift of self confidence and the supreme gift of all gifts, the gift of
communion with Waheguru.

May Sikhs freely centre around and dip in the holy lake of Amritsar Sikh concerts, the banners,
dwelling houses, ever remain inviolate May the cause of truth and justice prevail everywhere and
at all times;

Khalsa Ji, utter "Waheguru"

May the passions in the minds of the Sikhs remain calm and the reason flow clear and may the
reason always be guided by the Light of Waheguru.

O, Almighty Protector and Helper of the Panth, restore to us the right and privilege of unhindered
management and free service of access to Nankana Sahib and other centres of the Sikh religion,
the Gurdwaras, out of which we have been forcibly evicted.

O' True father of all, Lord, Waheguru here is a prayer

Grant us the company of those who may help keep thy Name in our hearts.

Forgive us our remissnesses

Extend Thy helping hand to all and everyone.

(Specific part of the Ardaas for my health)

"O' Redeemer of sinners' O' Treasure House of Charity, Kin of the poor; True Guru, Lord and True
King:

"When your soul is feeling sad, offer your prayers to the Guru."
(SGGS p. 519)

O' True Guru, who bestows honour on the low, due to your great blessing and kindness, True
Guru, Lord, the evening Diwan (see Glossary) has been attended by your grace. O' King, this holy
Diwan has been held for a prayer for Your devoted servant Bhai Sahib Bhai Rama Singh Ji, who,
due to physical ailment has been admitted to the hospital; O' True Lord, eliminate the pain and
suffering of your child and servant. O' the One Who elevates the poor, give the gift of swas-swas
simran (see Glossary). Keep his concentration on Your holy feet. O' King:

"The Perfect Divine Guru has removed my sorrow. He blesses His servant with His service."
(SGGS p. 191)

With Your Grace grant your servant good health. O' True King, in Your presence, the Sangat,
immersed in his loving affection and hopeful of his physical good health, have prayed through
Kirtan and Ardaas. Accept the Ardaas of the Sangat O' True King and place your kind hand on Your
servant's head. O' Lord True King, grant him the boon of concentration and meditation through
swas-swas simran. O' Lord True King, let Your beloved one always keep his mind on Your holy feet.
O' True King at this time, this is the Ardaas of the evening Diwan, Ardaas of the completion of
Kirtan, forgive any mistakes when doing Kirtan, accept the singing (of Your praises) and the
hearing (of the same), take into account the attendance and the offerings, bless everyone with the
gifts of Naam and Sikhi, grant spiritual and physical health, bless the children with Sikhi and Naam,
grant families with the Gurmatt way of life, O' King at this time the Deg of Karah Prasadd prepared
from Your gifted treasure, is placed in your presence, let it be accepted at your door.

"I have prepared all sorts of foods in various ways, and all sorts of sweet deserts. I have made my
kitchen pure and sacred. Now, O my Sovereign Lord King, please sample my food."
(SGGS p. 1266)

Grant Sangat the Prasaad accepted by You. O' King, money has been donated for your Clothes
(Rumalas). Please accept. O' the One Who elevates the poor, True King, protect our honour (cover
our weaknesses), fill our coffers; O' King, always grant us Your favours. Let there be happiness and
contentment. Bless us with your holy Hukamnama (see Glossary). Let whosoever comes to Your
door return contented and healthy. Let anyone who stands against (the righteous) cause of Khalsa
Panth be destroyed; anyone who seeks protection be saved."

(Return to main Ardaas)

May the Name, the religion preached by Nanak, prevail and prosper, forever and forever

May Thy Will be done wherein lies the good of all The Khalsa is of Waheguru And to Waheguru the
victory

The will of God hath ordained the Order of the Khalsa This is the final commandment to all Sikhs
Accept Granth as the Guru

Deem the revered Guru Granth as the visible body of all Gurus

Whosoever desire to feel His presence

Search and merge in the revelation itself

The Khalsa shall rule and none shall successfully defy them.

All shall surrender after bitter frustration.

For the world shall eventually be redeemed through the protection that the Order of the Khalsa
alone affords.

Whosoever utter will be blessed

"The Eternal God is the One and Only Reality".

The Hukamnama after the Ardaas was: -

"Some people have others, but I am forlorn and dishonoured; I have only You, Lord. I might as well
just die crying, if You will not come into my mind. | | 1 | | Mahala 2: When there is peace and
pleasure, that is the time to remember your Husband Lord. In times of suffering and pain,
remember Him then as well. Says Nanak, O wise bride, this is the way to meet your Husband Lord.
| | 2 | | Pauree: I am a worm, how can I praise You, O Lord; Your glorious greatness is so great! You
are inaccessible, merciful and unapproachable; You Yourself unite us with Yourself. I have no other
friend except You; in the end, You alone will be my Companion and Support. You save those who
enter Your Sanctuary. O Nanak, He is care-free; He has no greed at all."
(SGGS p. 791)

New Life

The time for departure came. The swas (the breath of life) started going upwards. Suddenly my
ethereal body escaped through the dasam dwar (tenth gate in the brain - see Glossary) like a
fireworks rocket flying towards the sky. I saw my ethereal body, looking just like my real body,
going higher and higher; faster than any aircraft made to date. The ethereal body has eyes and
ears. The tongue is reciting swas-swas simran. On the way, I saw such views as are not to be seen
on this earth. The further I went the more beautiful the scenes.

"On that path where the miles cannot be counted, there, the Name of the Lord shall be your
sustenance." (SGGS p. 264)

I do not know where I reached. After a long time, I saw a beautiful palace. I was surprised to note
that there were no pillars holding up the palace. If we make a house on this earth we base it on
sound foundation so that it would not fall. There was a pleasant aroma drifting from the palace.
Such an aroma is not to be found on this earth. It was many times more pleasant than the smell of
the sandalwood tree. I was thinking, "What is this palace made of?" I went a bit further and I saw a
Shaheed Singh (spirit of a martyr Singh). He said, "Khalsa Ji, you have travelled a long distance;
drink some juice." I saw a glass. I took the glass and started drinking. I had never tasted such
delicious juice before. As I drank the juice the glass disappeared. I asked for another. The second
glass too disappeared as I finished drinking from it. After drinking juice, I asked the Shaheed Singh,
"How come this palace is standing without pillars?" The Shaheed Singh replied, "This is Sach Khand
(the Plain of Truth) and the palace is standing on the support of Waheguru's Naam."

The Naam is the Support of all creatures. The Naam is the Support of the earth and solar systems."
(SGGS p. 284)

For this reason it has no supports. As the earth, the moon and the sun are stable without supports.
They too are stable due to Naam. The Shaheed Singh said, "Khalsa Ji, you have reached here due
to the support of swas-swas simran. However to reach the final destination humility is required."

"One whose heart is mercifully blessed with abiding humility, O Nanak, is liberated here, and
obtains peace hereafter." (SGGS p. 278)

"Guru Nanak Dev Ji brought two gifts from Sach Khand, Naam and humility. For example, if you
wish to go to another country then you need money, passport and visa. If you have no money then
how would you buy the ticket? If there is no visa then they do not allow you to enter the other
country and you are sent back."

The Shaheed Singh said, "The Ardaas of the Gursikhs has been accepted at Sach Khand (the Court
of Waheguru), you still have some life to live. Go back and earn humility. You do have true wealth
of simran (money) and sewa (passport), but you do not have the visa of humility. Clean the shoes
of the Sangat and earn humility." Saying these words the Shaheed Singh disappeared and I
returned to my earthly body.

"God, the Great Giver, has become merciful; He has listened to my prayer. He has saved His
servant, and put ashes into the mouth of the slanderer. | | 1 | | No one can threaten you now, O
my humble friend, for you are the slave of the Guru. The Supreme Lord God reached out with His

Hand and saved you. | | 1 | | Pause | | The One Lord is the Giver of all beings; there is no other at
all. Nanak prays, You are my only strength, God. | | 2 1 1 " (SGGS p. 818)

"The Supreme Lord God, through the Divine Guru, has Himself protected and preserved His
children. Celestial peace, tranquillity and bliss have come to pass; my service has been perfect. | |
1 | | Pause | | God Himself has heard the prayers of His humble devotees. He dispelled my disease,
and rejuvenated me; His glorious radiance is so great! | | 1 | | He has forgiven me for my sins, and
interceded with His power. I have been blessed with the fruits of my mind's desires; Nanak is a
sacrifice to Him. | | 2 | | " (SGGS p. 819)

It is surprising that on returning to my body I did not sleep for a week. I did not feel any tiredness
and I did not feel hungry. If a person does not sleep even for a day then he gets headache. The
body becomes lethargic, but I was well. The doctor confirmed this. I was concerned about not
being able to sleep. I took a sleeping tablet from the doctor but it had no effect. I sensed a
harmonious musical rhythm in my whole being which seemed to satisfy all my needs. Then I
remembered, that I was not feeling tired because of the juice which the Shaheed Singh offered
me. I did not feel hungry nor did I feel the need for sleep. Those who do Noom simran, their
hunger and thirst are quenched.

Prayer of the Parents

(A)

Bhai Prabhjot Singh in America is a doctor. We stayed at his house when we went to America. His
father told me, "Together with his studies, he also became interested in Kirtan. He was very good
in his studies and always did well in his studies. We always prayed to Guru Ji to save him from bad
company. I would say Ardaas to Sri Guru Gobind Singh Ji, "O' True King, I am only the worldly
father, you are the True Father. Save him from the ill wind of Kalyug. Do not distance this child
from the Sikhi maryada (way of life). He should not be affected by bad company; let him be saved
from such company." He always used to do NitNem from childhood. Now Guru Ji bestowed on him
the gift of Amrit. He started doing Kirtan. His wife also performs melodious Kirtan. They both go to
other countries to do sewa. The younger son is also devoted to Guru Ghar (Guru's House or
Gurdwara). He has qualified as an engineer with Guru Ji's blessing.

(B)

The Sikh nation has produced countless diamonds. The nation has produced highly qualified
doctors, engineers, lawyers and generals. Amongst these is Dr. Jaspal Singh Kooner, a heart
specialist. When I was very ill he treated me. I was very pleased when I saw him with his Sikh
identity. There were eight students with him. He asked them to check me by turns and to let him
know their diagnosis. I was very pleased to see how this Gursikh was representing the Sikh religion
to others through his own Gursikh identity and the respect that he earned. I was delighted that
there are such diamonds in the Sikh nation.

One day I went to deposit the donations from the morning simran and Dr Kooner's father was
sitting there. I asked him if his son was Dr Kooner. He confirmed. I said, "Your son has spread the
good name of the Sikh community."

His father told me, "When we lived in East Africa, he was very good in his studies. The head master
made him the class monitor. On arriving in England he worked hard day and night and became a
heart specialist. He managed to get employed in a reputable hospital. We advised him that he
would not get much income from service and that he should open his own private practice. On
hearing this he said, "I am keen to serve people; if I open a private surgery then only the rich
would come there and that will not satisfy my desire to serve."

His father said, "He regards all as equal no matter which religion one belongs."

I said, "This is a great community service. Your son is highly skilled and there is talk of his skill in

every home. I have heard many say that if someone gets ill, that person should get checked by Dr.

Kooner."

"Those who walk on the Path of Truth shall be praised throughout the world."
(SGGS p. 136)

(C)

"O son, this is your mother's hope and prayer, that you may never forget the Lord, Har, Har, even
for an instant. May you ever vibrate upon the Lord of the Universe." (SGGS p. 496)

Bhai Harminder Singh does the sewa of the tabla (drums which keep beat with Gurbani Kirtan)
every Sunday morning. For two or three weeks he did not attend Gurdwara and I was asked by

many in the Sangat why he had not come; that with his tabla playing, the simran became more
enjoyable. I explained that he was on holidays.

One day Harminder Singh came to see me and I mentioned to him that the Sangat enjoyed his
tabla. I asked him, "Who taught you tabla and how did you get interested?" He told me, "Bhai
Bahadur Singh, Bhai Davinder Singh and Bhai Jaspal Singh were at college with me. One day they
performed very harmonious Kirtan at Southall. Hearing them, I too became interested in learning
tabla. When I started learning tabla, my parents were worried that my studies would be affected."

I asked him, "Did you have any difficulty with your studies when you were learning tabla?" He said,
"Children's minds are very sharp and if they have an interest in something, they learn quickly. I
realised that study was important; television can be seen later. When my results arrived, I did well
and my parents were delighted; I continued to do well every year."

Harminder Singh told me, "When I was little, I fell ill. My mother would travel daily from Southall to
Charring Cross Hospital to comb my hair. I told my mother, "You come so far to comb my hair, why
don't you get it cut?" My mother explained the great importance of hair and said, "Bhai Taru Singh
preferred his scalp to be cut out but not his hair. Hair is an essential part of Sikh faith. The Sikhs
have made great sacrifices for hair. This is Guru Ji's praise that a Sikh can be recognised from
thousands." After that incident, I never thought of cutting my hair. My father, Sardar Sarjit Singh
Bilga and mother Gurbachan Kaur have great faith in Guru Ghar. There were other Gursikh boys
with me at the college and I was even more encouraged to retain the Sikh identity."

PART 4 - KHALSA RAJ

(Rule of the Khalsa)
The Ideal Khalsa Society

Preparations for Khalsa Raj

Emperor Aurungzeb was forcibly converting the Pandits to Muslims, and the Kashmiri Pandits
came to the court of Sri Guru Tegh Bahadur Ji at Anandpur Sahib, and complained, that their
religion was in danger of extinction. They pleaded for protection. By this time Guru Ji's son
Sahibzada Gobind Rai came (Before His Amrit initiation by the Panj Piaray on the Vaisakhi day in
1699, Guru Gobind Singh Ji's name was Gobind Rai). He saw the Pandits looking distressed and
asked, "Father, why are these people looking so sad?"

Guru Ji replied, "Their religion is in danger. Sacrifice of a saintly person is called for."

Gobind Rai said, "Father, there is no other person holier than you who can protect their religion."
On hearing this from his worthy nine year old son, Guru Ji was greatly pleased and said to the
Pandits, "Go and tell Aurungzeb, "If the inhabitant of Anandpur, Guru Tegh Bahadur accepts Islam,
then we will do the same." Honour of India, Sri Guru Tegh Bahadur Ji, gave his life to save the
religion of the Hindus (Hinduism was in danger at that time. Of course, Guru Ji would have done
the same if some other religion had been threatened, for Gurbani praises all paths (religions)
leading to God. The great sacrifice of Guru Ji was for the freedom of a basic human right, that is
the right to be able to practise one's own religion without fear).

When Guru Tegh Bahadur was martyred, it was also announced, "Anyone who touches his body
will receive the same treatment." At that time no Sikh came forward who would do the cremation
of Guru Ji's holy body; all were frightened of Aurungzeb.

Suddenly, a dark dust storm came. Taking advantage of this darkness, Bhai Jaita Ji picked up Guru
Ji's holy head and travelled to Anandpur at night. The holy body of Guru Ji was taken by a trader
Sikh in his cart to his house, where he set fire to the house and thus cremated the body. Gurdwara
Rakab Ganj is located here.

When Bhai Jaita Ji reached Anandpur Sahib with Guru Ji's holy head, he recited what had
happened.

Guru Gobind Singh Ji (At that time Guru Ji's name was Gobind Rai and He became Guru Gobind
Singh after receiving Amrit from the Panj Piaray on the Vaisakhi day in 1699) vowed to create a
such a Sikh, who would be identified amongst thousands, and Guru Ji inaugurated the Khalsa
Panth (on the Vaisakhi Day in 1699. It needs to be remembered that the Sikh identity was already
well established by the times of Guru Gobind Singh Ji, albeit, less clearly defined in terms of Sikh
rehat than after the Amrit sanchaar of Vaisakhi 1699. There are references to unshorn hair and
dastar (turban) in Sri Guru Granth Sahib and from the times of Sri Guru Har Gobind Ji Sikhs kept
arms. The saint/soldier image of the Sikhs had already emerged. References to Sikh rehat are to be
found in Sri Guru Granth Sahib and the Vaars of Bhai Gurdas).

The Khalsa Raj was established by the Khalsa with the blessings of the innocent powerless people
for the protection of these people.

When the white people came to India they were able to establish their rule in other Indian states
with comparative ease but were not so successful in the Punjab. They could not challenge the
Sikhs, and they were surprised to note that the Sikhs were not frightened to fight a just war or to

die for a righteous cause. They were wondering how the Sikhs managed to get such power. They
carried out research and discovered that the Sikh power lay in Amrit. Now they started thinking of
how to interfere with the Amrit tradition. They colluded with some leading but unfaithful people
in the Panth and started to introduce misinformation in the Amrit Sanchar and Rehat Maryada
(see Glossary). At Akal Takhat, on one occasion they would do Amrit Sanchar with keski (small
dastar or Sikh turban) and on another day they would do the ceremonies without the keski. In this
way the Rehat Maryada (code and Gursikhi, the Sikh way of life) became lax and the Khalsa
stopped getting the full benefit (power) of Amrit.

Firstly, there was laxity in the practice of the full Rehat Maryada, and secondly the Sikhs gave up
early morning simran. In this way weaknesses crept into the Khalsa tradition. The Sikh was no
longer a staunch follower of the Guru's Word and the Khalsa Raj was lost.

"As long as the Khalsa remains distinct, So long I will give him all My Glory."
(Sarab Loh Granth)

Sant Jarnail Singh Ji predicted, "When Sri Harmandar Sahib is attacked, the foundation of Khalistan
will be laid that day." To make the foundation strong, it is important to do Naam simran. Strength
will return with the recitation of Naam and you shall become fearless. When the foundation is
rock solid, no force can shake it."

Ancient Gursikhs did Naam simran and spoke the truth. They had the strength of Naam and skilled
training in weapons. Khalsa should have the full power of this combination of saint-soldier
qualities. This will be generated through Naam simran. If other Gurdwaras would follow the good
example of Naam simran at Sri Guru Singh Sabha, Southall, then Khalsa Raj will come that much
sooner. It is a question of making a start; once started Guru Ji will help.

"Walk even one step towards the Guru; And the True Guru will walk millions of steps to welcome
you.

Repeat, even once, the mantra given by the True Guru; And the Guru will bless you.
By his Love you will repeat it again and again.

With devotion and reverence, donate even one coin to the Guru; and the Guru will bless you with
all treasures.

The True Guru is the Treasure of Mercy. His Glory is Infinite and Boundless.

I bow, I bow, I bow, I bow, - Always and forever, Again and again." (Bhai Gurdaas Kabit 111)

You need to take the initiative. Guru Ji will certainly bestow sovereignty on the Khalsa.

Sandalwood Tree

I find great pleasure in doing sewa. One day when doing the sewa of making prasaaday (Gurdwara
rotis) on the tavi (hot metal plate on the large oven for making rotis or chapatis), I suggested to
the ladies, that we should recite "Waheguru". Bibis Kirpal Kaur, Basant Kaur, Gurdev Kaur, Jaswant
Kaur, Satwinder Kaur, Satwant Kaur, Sarjit Kaur, Mohinder Kaur, Jaswinder Kaur and Kulwant Kaur
were doing sewa. They are very keen to do simran. I started reciting "Waheguru" and they
followed. In this way, the good practice of doing simran started while doing sewa.

Akhand Paatths are started every week on Friday. Sometimes two or three Akhand Paatths are
started together. On Friday, Saturday and Sunday, the families who have organised Akhand
Paatths, and their relatives come and do sewa in the Langar. The ladies do sewa of the prasaadas
on the tavi and also do simran at the same time. Every week different families come and do sewa.
Many ladies who have never done any simran are pleasantly surprised that they too have been
given the opportunity to do simran for a couple of hours or so. Some say to each other that they
had never done simran before.

In this way with the different families doing sewa and simran, this tradition has spread to the
Gurdwaras in and around Southall. No one knew that the sewa of Naam simran was going on.
With Satguru's grace, to this day simran goes on while Langar is being prepared.

"Such is the Naam, the Name of the Lord, the invaluable jewel, the most sublime wealth, which I
have found through good deeds. By various efforts, I have enshrined it within my heart; this jewel
cannot be hidden by hiding it. | | 1 | | The Glorious Praises of the Lord cannot be spoken by
speaking. They are like the sweet candies given to a mute. | | 1 | | Pause | | The tongue speaks, the
ears listen, and the mind contemplates the Lord; they find peace and comfort. Says Bheekhan, my
eyes are content; wherever I look, there I see the Lord. 1 1 2 H" (SGGS p. 659)

The miracle of Naam is such that wherever simran goes on even quietly, it spreads and becomes
known. We planted this sandalwood tree (of Naam) at Southall Gurdwara more than 26 years ago.
It spread so much that its branches spread to the presence of Sri Guru Granth Sahib Ji in the
Gurdwara. This sewa used to go on very quietly behind the scenes. No one's effort is ever wasted.
Guru Ji Himself has granted this sewa of early morning simran. Now the Sangat sits in the
presence of Sri Guru Granth Sahib Ji and recite simran at Amrit vela (see Glossary).

"At Amrit vela, the ambrosial hours before dawn, chant the True Name, and contemplate His
Glorious Greatness." (SGGS p. 2)

The early morning simran used to be done first at Clifton Road Gurdwara. However, the Gurdwara
committee preferred to start with the Kirtan of Asa Ji di Vaar at that time. This was Guru Ji's
kautak. We started looking for a place where we could sit and sow the seed of simran, the food for
the soul."

One day, I went to Singh Sabha Gurdwara (at the time located at Havelock Road) at 4.00 in the
morning. Giani Gurtej Singh was reciting the Paatth of Nit Nem. After the completion of the
Paatth, I asked, "Giani Ji, can we do simran here?" He replied, "Certainly, as you please." He
thought that he would be doing Paatth and following that, we would do simran. He saw no harm
in that. I confirmed the same with the Head Granthi, Shamsher Singh, who had no objection but

suggested that I confirm with the Gurdwara committee. It was Sunday that day. I went to the
office and there were sitting: Bhai Harpal Singh Brar, Bhai Sarjit Singh Johal, Bhai Sohan Singh
Samra, Bhai Balkar Singh Dhilon and Dr P. B. Johal. I said GurFateh to all.

I said, "You are sitting as a Sangat, I would like to submit a request." They encouraged me to
speak. I said, "Can we do simran from 4.00 to 5.00 in the morning? The Gurdwara hall is free at
that time." The General Secretary Harpal Singh looked at me and said, "4.00 in the morning? The
month of November, the cold weather, who would come at 4.00 am? Are you joking? That is the
time when people are sleeping soundly." I told them, "We used to do simran at Clifton Road
Gurdwara from 4.00 to 5.00 am; now they say we cannot do it at that time."

"If someone savours a fragrance, then he can truly appreciate its flower. | | 9 | | " (SGGS p. 725)

"One who can appreciate perfume, only he can discern the smell of a flower.

"Like the fragrance which remains in the flower, and like the reflection in the mirror, the Lord
dwells deep within; search for Him within your own heart, O brother." (SGGS p. 684)

"Some fifteen or twenty of us are looking for a suitable place for simran, the ambrosial food for
the soul." He thought for a while and said, "We shall discuss with the Committee and let you
know." A week passed in this way. Those who were keen to do simran kept asking me if an
arrangement had been agreed.

One day, the Gurdwara Stage Secretary, Amar Singh Thindh met me and said, "Santo (saintly one),
the Committee has agreed to your request. You can go to Park Avenue Gurdwara and do simran
there. We shall give you the keys." When I heard this, I went to the office again and spoke to
Harpal Singh; I told him that those who would like to do simran lived nearer Havelock Road
Gurdwara. It was easier for them to come to Havelock Road. He said, "We are about to start work
on the new building here. So the Gurdwara will be moved to Park Avenue; so eventually you will
have to go there anyway." He asked me to also confirm with Himat Singh Sohi, the President. I
returned from the office and prayed for Guru Ji's help in this good cause.

"The remembrance of God is the highest and most exalted of all. In the remembrance of God,
many are saved." (SGGS p. 263)

I met President Himat Singh Sohi, who agreed and asked us to start the following day.

"When the True Guru is merciful, then your desires will be fulfilled. When the True Guru is
merciful, you will never grieve. When the True Guru is merciful, you will know no pain. When the
True Guru is merciful, you will enjoy the Lord's Love. When the True Guru is merciful, then why
should you fear death? When the True Guru is merciful, the body is always at peace. When the
True Guru is merciful, the nine treasures are obtained. When the True Guru is merciful, you shall
be absorbed in the True Lord." (SGGS p. 149)

Sim ran ofAmrit Vela

(Meditative recitation of Naam in the early morning)

"The sparrow-hawk chirps in the ambrosial hours of the morning before the dawn; its prayers are
heard in the Court of the Lord. The order is issued to the clouds, to let the rains of mercy shower
down. I am a sacrifice to those who enshrine the True Lord within their hearts. O Nanak, through
the Name, all are rejuvenated, contemplating the Word of the Guru's Shabad." (SGGS p. 1285)

With Guru Ji's Grace, simran was started at Sri Guru Singh Sabha Gurdwara, Southall on 13
November 1995, from 4.00 to 5.00 in the morning. Naam simran in Saadh Songot (Saintly
Congregation) and in the holy presence of the Guru, bears fruit very quickly. Bhagat Kabir Ji says in
his Bani: -

"Says Kabir, listen, O Saints: in the Saadh Sangat, the Company of the Holy, you shall be saved."
(SGGS p. 1106)

"How is the Society of the Saints to be known? There, the Name of the One Lord is chanted."
(SGGS p. 72)

"Without the True Guru, there is no Songot (Holy Congregation). Without the Shabad no one can
cross over to the other side." (SGGS p. 1068) (Shabad is the Word and in this context it is
experience of God's Name i.e. Naam or God's Being (God's Omnipresence)).

"If you long for eternal peace, O Siblings of Destiny, then join the Saadh Sangat, the Company of
the Holy; this is the Guru's advice. There, the Naam, the Name of the Lord, is meditated on. In the
Saadh Sangat, you shall be emancipated." (SGGS p. 1182)

"The Priceless Naam is in the Society of the Saints; by great good fortune, it is obtained.
Do not be deluded by doubt; serve the True Guru, and keep your mind steady in one place."
(SGGS p. 909)

In order to increase the attendance, I went from house to house to announce that simran is held
in the morning, and requested that all should attend. Whoever I approached said, "It is very
difficult to get up that early in the morning. I gave encouragement, "Do try when you are not
working (e.g. holidays and weekends). Before you go to sleep recite the Paatth of Kirtan Sohila and
say Ardaas to Guru Ji to give you the strength to get up early in the morning. Then Satguru Ji will
Himself bless you. That is for Guru Ji; it is for you to say the Ardaas." When we started simran, the
sewa was done by Bhai Gursharan Singh, Bhai Jagtar Singh, Bibi Navleen Kaur and Bibi Ranjit Kaur.
Bibi Ranjit Kaur did the sewa of the dholki (small drum) as well. However, there was no one who
could play the tabla (two small drums played in an upright position). I thought of getting someone
who could play the tabla and asked Jaspal Singh. He was worried that he could not get up that
early. I said to him, "See if you can come when you are on holiday."

With Waheguru's blessing he started doing the sewa of the tabla daily. When he had been doing
the sewa for six or seven weeks, with Guru Ji's grace he had an unusual experience. It was the
Martyrdom Gurpurab of the younger Sahibzadas (Guru Gobind Singh Ji's two younger Princes).
Bhai Gursharan Singh was doing sewa on the harmonium. After the completion of the simran
programme, he said to Jaspal Singh, "You were great today, you played such beautiful tabla; it

seemed as if the tabla was playing itself." Many people from the Sangat came and told me that
they felt great contentment that morning. Has a kautak (see Glossary) taken place?" I said, "The
Guru's koutoks, only the Guru knows." Following this the Sangat became even more keen. Jaspal
Singh was motivated even more than before.

Sangat started coming in larger numbers. Whosoever came once became a regular. There is one
special quality in this Sangat, that each participant first cleans Sangat's shoes (footwear of any
type) and then join in simran. This is all praise of Guru Nanak. To destroy the false self-centred
pride of His children, He Himself is making them do this sewa. Guru Ji says in Sukhmani Sahib:-

"One whose heart is mercifully blessed with abiding humility, O Nanak, is liberated here, and
obtains peace hereafter." (SGGS p. 278)

Secondly, no one talks to each other unnecessarily. They only greet each other with GurFateh.
Those who earn Naam, keep it to themselves and go away. Gossip about each other or saying
anything bad about others makes the simran useless.

"You brawling, ignorant person of low intellect, reverse your breath and turn it inward. Let your
mind be intoxicated with the stream of Ambrosial Nectar which trickles down from the furnace of
the tenth gate." (SGGS p. 1123)

In accordance with this Shabad, when one is in this state of mind, then simran is completely
harmonised with the breathing and life pulsation of an individual. It becomes natural and
automatic. Speech stops and the feeling is as if breathing is rising inwards and upwards. These are
the life carrying swas, which when they reach the top of the nose between the two eyebrows
(position of the thrikuti- Trikuti is the flesh on the forehead between the eyes. Literally
"trikuti" mean "three wrinkles or folds"), an individual's thoughts stop. The mind is then
completely at peace. The feeling is as if something on the thrikuti is creeping upwards and it
causes an itch. One keeps stroking that spot. The swas keep moving above this point. In my
childhood, I had seen Yogis taking their swas upwards. Their swas were empty and there was no
simran of Waheguru. By doing this, the age is prolonged but there is no means of reaching Sach
Khand, the final destination of the soul. By doing swas-swas simran, with Waheguru's blessing, the
dasam duar (tenth gate) opens and one has darshan (holy sight) of Waheguru.

When the end comes, the habit of swas-swas Naam simran takes one straight to Sach Khand.
Salvation is achieved in this life. To reach this stage, a Gursikh has to devote 13 to 14 hours a day
to Naam simran. With this amount of practise, one is able to see fantastic sights of nature.
However, to attain this level one must not covet two things:

"Firstly another's wealth and secondly a woman other than own wife."

If one keeps away from these two, then Waheguru will come closer to you. To find a home for
Naam in the mind, one needs both, Naam and humility. Guru Nanak Dev Ji brought Naam and
humility from Sach Khand. Some Gursikhs reach this stage but then get caught in praise, self-
centred pride and arrogance etc. Few go beyond this level of spiritual attainment.

The date-palm is very tall. Its fruit are very sweet. To get them one has to make a determined
effort to reach them. Only one who knows how to climb the palm can reach the fruit. Many fall

from half way up. Some fall just before reaching the fruit because they become too self-assured.
To save oneself from false pride, Satguru Ji says: -

"One whose heart is mercifully blessed with abiding humility, 0 Nanak, is liberated here, and
obtains peace hereafter." (SGGS p. 278)

When one reaches this stage then, to save oneself from self centred arrogance one should clean
the Sangat's shoes. One becomes humble by doing this.

"I am not good; no one is bad. Prays Nanak, He alone saves us." (SGGS p. 728)

Consider yourself more lowly than anyone else. Then pray to Satguru: -

"One who is not affected by pleasure or pain, who looks upon friend and enemy alike, says Nanak,
listen, mind: know that such a person is liberated." (SGGS p. 1427)

King! My bad qualities are many. Help even my enemy. If anyone would like Naam to reside in the
mind, then it is important to earn humility. Whatever a human being does, it is for his own
comfort and happiness. He buys or builds a good house to live in. He wants a top quality car.
People do so much for own physical happiness. But few make any effort for the salvation of the
soul.

I pray that a Sikh wherever settled should recite simran in the morning. If possible, he should join
the Songot in the presence of Sri Guru Granth Sahib Ji for reciting Noom, for this is most beneficial.
As a result of simran, Guru Ji will grant Khalsa Raj that much sooner.

"Even though the oceans and the salty seas are very vast, the Gursikh will cross over it to get to his
Guru. | | 14 1 1 Just as the mortal dies without water, so does the Sikh die without the Guru. 1 1 15
| | Just as the earth looks beautiful when the rain falls, so does the Sikh blossom forth meeting the
Guru. | | 16 1 1 I long to be the servant of Your servants; I call upon You reverently in prayer. | | 17
| | Nanak offers this prayer to the Lord, that he may meet the Guru, and find peace. | | 18 | | "
(SGGS p. 757)

In England it is very cold in winter. There is snow and frost. In such weather one does not feel like
going out. It is very difficult to get up early in the morning. Everyone feels like keeping warm in the
quilt for as long as possible.

"Those who are blessed with the favour of my Lord and Master are not asked to render their
account. Says Nanak, I am a sacrifice to those who listen to God with their ears."
(SGGS p. 577)

Those Gursikhs who have been blessed, for them getting up early has been made easier. For they
are keen to take a bath and go and experience darshan (holy sight) of Guru Ji. No matter how cold
or even if it is snowing, Gursikhs still attend Gurdwara. I never thought that I would ever enjoy
darshan of the Guru and the Sangat early in the morning. With Guru Ji's blessing, that has come to
pass. The Sangat is so eager now that if anyone is unable to attend for some reason then that
person feels a great loss.

"We are born, and we grow, and having grown, we pass away. Before our very eyes, this world is
passing away. | | 1 1 1 How can you not die of shame, claiming, "This world is mine"? At the very

last moment, nothing is yours. | | 1 | | Pause 1 1 Trying various methods, you cherish your body,
but at the time of death, it is burned in the fire. 1 1 2 | | You apply sandalwood oil to your limbs,
but that body is burned with the firewood. 1 1 3 | | Says Kabir, listen, O virtuous people: your
beauty shall vanish, as the whole world watches. | | 4 | | " (SGGS p. 325)

One day, Bibi Jaswinder Kaur (Rano) said, "Bhai Sahib Ji! I felt as if I suffered a loss yesterday." I
asked her, "What happened, in what business have you suffered a loss?" She replied, "No Bhai
Sahib Ji, I kept on sleeping; I was in such deep sleep that I did not hear the alarm. I regret that I did
not attend the morning simran." I told her, "Truly you have incurred a loss. If one hundred Sikhs
are doing simran, then the personal loss to you is one hundred hours. When all Gursikhs are doing
simran, then the simran of "Waheguru" Gurmantar (Guru's mystical formula) is heard by one
another. The benefit of this to the soul is many times more."

"Says Nanak, listen to the Ambrosial Naam and become holy; you were created only to hear the
Truth." (SGGS p. 922)

Salvation is achieved by reciting Naam with Saadh Sangat by sitting in the presence of Sri Guru
Granth Sahib. If an individual wishes to meditate harmoniously on the holy feet of Guru Ji (i.e.
symbolic of meditation on Guru's Shabad in humility) then one must give up untruth and jealousy.
One has to be in total humility before Satguru Ji. One must not wish evil of anyone and must not
say bad things about another. Do not covet another's wealth or woman; think of another woman
(other than your wife) as mother or sister. Chastity is essential. One who observes these rules,
pleases Guru Ji and is blessed by Guru Ji.

About 25 years ago, when Bhai Pritam Singh, Bibi Gian Kaur and their family took Amrit, I was
amongst the Panj Piaray. After this I became attached with this family. I felt as if we had come
together in this life due to a connection in a previous life. A person who takes Am rit becomes a
member of the Guru's family. Bibi Gian Kaur was very keen that Gursikhs should come and do
simran and kirtan at home. With the effort of Bhai Ajit Singh Bhogal of Delhi, simran and kirtan
routine carried on for a long time. Bhai Sahib Ji stayed with this family for three or four years.
Seeing his way of life, Bhai Sukhdev Singh Ji's life changed as well. He too started doing simran and
Nit Nem. He started living the life of Gursikhs.

I have been in touch with this family for many years, but I have never heard them condemn
anyone or gossip about anyone. If such people do simran in the morning then the mind
automatically concentrates on Guru Ji's Char an (holy feet). Bhai Sahib Ji told me, "One morning
while doing simran I underwent an unusual experience:

"I have seized the Unseen and Unfathomable Lord, through the Word of the Guru's
Shabad. I am a sacrifice to the True Guru."
(SGGS p. 1114)

"A wave of complete tranquillity and peace went through my body. The wandering mind became
peaceful. The body became numb. Suddenly "Waheguru Waheguru" rhythm started deep in me. I
could hear the sound of small bells. Sometimes there was also another sound. I experienced this
for about three or four seconds. I was grateful to Waheguru for this spiritual experience."

Any ordinary person can undergo such unusual experiences when concentrating fully on Naam.

"Having been associated in previous lives" (SGGS p. 700)

His wife Bibi Amarjit Kaur also lives a Gursikh life. She also joins in the morning simran. She never
raises her voice, always cheerful, and has a charitable nature. If a sant comes for donations for
some Gurdwara, she never sends him back empty handed. If one has such a life partner, and the
couple join together in simran then they achieve salvation.

A person who becomes humble, achieves salvation in this life and happiness in the next. In the
same way many other Singhs enjoy Guru Ji's blessing. More Sangat attends Naam simran. Many
other ladies have started doing Kirtan. Bibi Gurdip Kaur does sewa on harmonium and tabla and
her son also does such sewa. Bibi Bhupinder Kaur does kirtan sewa. She travels about nine miles to
join in the simran.

One day Bhai Jaspal Singh took me to his house. I noticed that his wife, Bibi Jagdeep Kaur looked a
bit unhappy. I thought that maybe, because Jaspal Singh goes and plays Tabla (at Naam simran)
she is not happy. She said GurFateh to me and went to make tea. When she returned I asked her,
"Jaspal Singh goes to play tabla, are you happy with that?" She replied, "Yes, I am very happy
because he goes for a good purpose. If he were going to some other place I could not have
stopped him either."

I explained to her that one tenth of the sewa which Jaspal Singh was doing went to her credit. She
asked me, how could that be as she slept while he was away. I explained, "The government
deducts a part of one's salary for pension purposes; so the highest government of all, that of Akal
Purakh, will give you both the reward hereafter."

I was told by Sucha Singh Bains, "I have attended Gurdwara Sahib, Sri Guru Singh Sabha, Havelock
Road, morning and evening for thirty years. I benefit from the katha and kirtan. Then about just
over a year ago I heard that simran was done from 4.00 to 5.00 in the morning. Hearing this I was
interested to see what simran was. Some time passed and on 1st August, 1996, a close friend
persuaded me to attend the Gurdwara at 4.15 in the morning. I cannot describe seeing the Amrit
of simran (ambrosial spiritual water of Naam) showering on the Sangat. It is 1st August, 1997,
today, and it is Guru Ji's blessing that in the 365 days I have not been late nor have I missed any
day. On the very first day I had such an experience that according to Bhagat Kabir Ji's Shabad.-

"Kabir, the True Guru, the Spiritual Warrior, has shot me with His Arrow. As soon as it struck me, I
fell to the ground, with a hole in my heart." (SGGS p. 1374)

"Only my Satguru knows the experience I went through. I do the Nit Nem of the Five Banis
including Sukhmani Sahib. I hear katha and kirtan daily. Now if I am unable to attend the katha
kirtan for some reason, I find it difficult to miss simran. The praise of Nit Nem, katha and kirtan is
great and can be described in degrees; but the greatness of simran is indescribable.

One day, I met Bhai Bikram Singh after the Gurdwara simran and we had a conversation. He said,
"I do not have the words with which to praise simran. One day Balkar Singh came to see us at
home and informed us that simran was held at the Gurdwara daily and that we should attend as
well. The following day I went to the Gurdwara and heard the melody of "Waheguru". I cannot
describe how sweet it was. I saw that a large Sangat including small children were doing simran.
When I saw little children doing simran, then I thought why have I missed it? Why have I not
attended? There was a little child sitting on the stage and doing simran aloud. I came home and

told my wife Mahinder Kaur that at the Gurdwara, "Ram Naam" was being freely distributed. Why
had we been left sleeping? As Kabir Ji says: -

"Kabir, if you must rob and plunder, then plunder the plunder of the Lord's Name. Otherwise, in
the world hereafter, you will regret and repent, when the breath of life leaves the body."
(SGGS p. 1366)

"There the True Name was being freely distributed. With this, one achieves happiness here and
now and also respect in the world hereafter." My wife said, "I shall go also."

I asked him, "How did you become interested in simran?" Bhai Sahib told me, "My father passed
away when I was six years old. I was brought up by my Baba Ji (grandfather). My Baba Ji was
devoted to Gurbani and knew much Bani by heart. He would give me good advice that I should do
good things and keep away from bad deeds and bad company. Due to his company, the seed of
Waheguru's Name was sown in my mind. The Naam which Baba Ji helped me to recite grew with
me to fruition. He gave me encouragement to recite and learn by heart much Gurbani; and, he
would say that Bani would save me from the beating of the Yams (Death's black angels).

When Baba Ji's end came, he got everyone together and said, "I am about to go to sleep; let no
one wake me up." When many hours passed and he did not get up, then the family became
worried. When we looked, his soul had already departed."

I told him, "Those who recite Naam, they know beforehand when they would be leaving this
world, and their last swas (life breath) leaves the body with ease."

Few Understand the Greatness ofNaam

"The Naam is the Support of all creatures. The Naam is the Support of the earth and solar systems.
The Naam is the Support of the Simritees, the Vedas and the Puraanas. The Naam is the Support
by which we hear of spiritual wisdom and meditation. The Naam is the Support of the Akaashic
ethers and the nether regions. The Naam is the Support of all bodies. The Naam is the Support of
all worlds and realms. Associating with the Naam, listening to it with the ears, one is saved. Those
whom the Lord mercifully attaches to His Naam — O Nanak, in the fourth state, those humble
servants attain salvation. 1 1 5 1 1" (SGGS p. 284)

"A hundred times a day, I am a sacrifice to my Guru; He made angels out of men, without delay."
(SGGS p. 462)

The Gurbani composition of Asa di Vaar makes it clear that a human being can become a saint by
reciting Naam (Meditation on Waheguru's Name i.e. God Being, the attributes of which are
described in the Mool Mantar, the Basic Precept, at the beginning of Sri Guru Granth
Sahib Ji).

O Nanak, he merges with the Lord of the Universe, like water with water." (SGGS p. 633)
"The rays of light merge with the sun, and water merges with water. One's light blends with the
Light, and one becomes totally perfect." (SGGS p. 846)

In the same way, Guru Ji says that one meets Waheguru by reciting Naam.

O' human being! If your salvation lies in Naam simran, then why do you delay? There is nothing
but pain in the cycles of birth and death. You have received a human body; use it to recite Naam
and make your human life a success; you will not receive this human body again and again. Bhagat
Kabir, Bhagat Namdev, Bhagat Ravidas and many other bhagats (saintly people) became immortal
by reciting Naam. Their Bani has been included in Sri Guru Granth Sahib. They will be remembered
forever. At first, they too were ordinary human beings but they became immortal by meditating
on Waheguru. Any human being can succeed by taking the initiative and making a continuous
effort.

"Mankind is afflicted with the disease of egotism. The disease of sexual desire overwhelms the
elephant." (SGGS p. 1140)

"Egotism is opposed to the Name of the Lord; the two do not dwell in the same place."
(SGGS p. 560)

There is no unity in the Panth. All are caught up in haomai (ego, self-centred pride). They have
formed separate groups. Separate Gurdwaras have been made by different castes. Sri Guru Granth
Sahib Ji eliminated the caste system. If Guru Ji had accepted the caste prejudice, He would not
have included the Bani of the Bhagats of different castes and religions in Sri Guru Granth Sahib Ji.
Guru Ji's Bani says: -

"First, Allah created the Light; then, by His Creative Power, His creative power (kudrat) made all
mortal beings. From the One Light, the entire universe was created. So who is good, and who is
bad?" (SGGS p. 1349)

Now the Panth will have to think how to erase this haomai. Until haomai is destroyed there can be
no mutual love. Haomai will only be destroyed by reciting Naam. The earth, the skies and the
moon are stable through Naam. If we observe closely, we see that the Sikhs are not keen to recite
Naam. There are only a few who get up and recite Naam. The need was to get up early in the
morning and merge with Naam, but they were unable to get out of the Kalyug's warm blanket in
the morning.

At some Gurdwaras nowadays, simran is done in the presence of Satguru Ji. However, few make
the effort. There is no effort to get closer to the Guru's Charan (see Glossary). There is no desire to
recite Naam. They are content with just doing Nit Nem and in this way they are spending their
lives. When someone's birthday comes then there is rejoicing that the person is so many years old.
However, people do not think that their life span is being reduced year after year. So many swas
(see Glossary) of life have been wasted and no simran has been done.

One should realise after doing the Paatth of Sri Guru Granth Sahib Ji. It is repeated again and again
in Sri Guru Granth Sahib, "O' human being, recite Naam, recite Naam". One should make the
effort to recite Naam. It is only through Naam simran that Khalsa Raaj will be achieved.

(A)

"Invoke the blessed Sri Har Krishan whose vision heals all pains.

Call upon Tegh Bahadur so that the Kingdom of Heaven (Nine Treasures of life) may come to
earth." (Ardaas)

The morning simran had been going on for one year and the Sangat arranged to have an Akhand
Paatth (continuous Paatth of Sri Guru Granth Sahib Ji). Bhai Harbans Singh Ji Kohli recited the
Paatth of the Five Banis before the Sangat every morning. After the Hukamnama, he announced
that the Akhand Patth would be started on 23 December 1996 and the completion Bhog would be
on 25 December 1996. Outside the Gurdwara hall, Bhai Davinder Singh asked Bhai Harbans Singh,
"Who will be responsible for the sewa of this Akhand Paatth" He said, "Bhai Rama Singh Ji is
responsible. If you need more information then speak to him."

The following day Bhai Davinder Singh put in a request to me, "Bhai Sahib Ji, I would like to do the
sewa (cost and arrangement) of the Akhand Paatth being arranged by the morning Sangat. I
explained to him that all the sewa was being done by the whole Sangat; he could put in his share.
He said, "Bhai Sahib Ji, by starting the early morning Kirtan you have done a great service for
others. When we do simran for an hour in the presence of Guru Ji, it seems as if one hour has been
spent in Sach Khand (in the company of Waheguru Ji). There are two Sach Khands - the one above
us (in heaven) and the other of the morning simran. I think that no one has seen the one above;
why not spend the time here usefully. We were not aware before, that Naam simran was being
held in the Gurdwara. We arranged for an Akhand Paatth on the Prakaash Utsav (Birthday) of Sri
Har Krishan Ji. During that time we attended Gurdwara Sahib for three days and had the good
fortune to hear the morning simran. I enjoyed such bliss on listening, that I cannot describe it.
From that day we attend daily."

Bhai Davinder Singh has been doing the sewa of Akhand Patth on Sri Guru Har Krishan Ji's
Prakaash Utsav for many years. I explained, "Guru Ji has given you everything. Now in His kindness
he is bestowing on you the gift of Naam, which cannot be valued.

"The Master's Name is Priceless; no one knows its value. Those who have good destiny recorded
upon their foreheads, O Nanak, enjoy the Love of the Lord." (SGGS p. 81)

"The Great Giver keeps His Gifts in His Hand; He gives them to those with whom He is pleased."
(SGGS p. 604)

"Your sewa has been accepted and now Sri Guru Har Krishan Ji has given you the gift of Noom"
I noticed that his Singhani (wife) Bibi Jaswinder Kaur is also keen on doing sewa. She does sewa of
the Saadh Sangat with great devotion. Their children Jaspreet Singh and Indarpreet Singh love to
do sewa of washing metal dishes in the Langar and the youngest son is keen to do Chaur (see
Glossary) over Sri Guru Granth Sahib Ji.

(B)

Bhai Joga Singh Ji came to England from the Waheguru Simran Society, Australia, for making a
collection. I also used to go around with him. One day while making the collection we went to the
house of Bhai Sarabjit Singh. As we were talking, I asked, "Do you know that early in the morning,
simran is held at Sri Guru Singh Sabha Gurdwara?" They did not know. I said, "You too should
attend. This is in praise of Guru Nanak and the reward of doing simran in Saadh Sangat is very
high." Bhai Sarabjit Singh's Singhani (wife) Bibi Sharanjeet Kaur said, "I have great faith in
Waheguru. When we came to England, we went through great hardship at first and we sought the
protection of Gurbani. We started the Paatths of Sukhmani Sahib and would go and do sewa in the
Gurdwara. One day I was very unhappy and I prayed to Guru Ji. Charitable Guru Ji showed a
Kautak, He had a baata (iron bowl used for Amrit Sanchaar) in His hand and said, "Drink this and
all your pain and suffering will be destroyed." All was well after that. Our business progressed and
we were blessed with a son."

I asked, "How did you become interested in Gursikhi?" Sharanjeet Kaur said, "My mother told me
to recite paatth to her and promised to give me money. Knowing that I would get money, I started
reciting paatth. By reciting paatth daily, I was able to learn Jap Ji by heart. My mother would give
me good religious advice. She would say, "If you recite Gurbani, Guru Ji will always protect you."
Listening to my mother I became keen to commit Bani to memory. As I read Bani, I also started
understanding and enjoying it. With Guru Ji's grace, I memorised the Five Banis of Nitnem and
Sukhmani Sahib. When I was mature, I was married but my husband's family was not fully
committed to Sikhi.

"When I arrived in this family, then I would recite Bani as I worked around the house. With Bani
recitation the atmosphere of the house changed. All family started living more happily. Other
members of the family started reading Bani. I am grateful to my mother who linked me to Bani
and encouraged me to read Bani. "

I said, "Guru Ji has showered his blessing on you. You should now attend the morning simran. We
learn from this that if parents get their children interested in Gurbani, then they achieve success in
life and Waheguru is ever present with them. He supports them at times of difficulty.

"When I opened (the treasure house) and gazed upon the treasures of my father and grandfather,
then my mind became very happy. | | 1 | | The storehouse is inexhaustible and immeasurable,
overflowing with priceless jewels and rubies. | | 2 | |" (SGGS p. 186)

(C)

Bhai Balkar Singh said, "I used to go to work after matha tekan at the Gurdwara everyday, I used
to think that to attend Gurdwara in the morning and evening was sufficient. One day I heard katha
at the Gurdwara that to recite Gurbani and to do simran was essential. The Giani Ji doing the
katha quoted the following Gurbani lines:

"The nights are wasted sleeping, and the days are wasted eating. Human life is such a precious
jewel, but it is being lost in exchange for a mere shell. 1 1 1 | | You do not know the Name of the
Lord. You fool, you shall regret and repent in the end." (SGGS p. 156)

"Giani Ji explained to the Sangat, "O' human being, do Waheguru simran and make your life a
success. Countless sinners have been saved through Naam recitation."

"Walk even one step towards the Guru; And the True Guru will walk millions of steps to welcome
you.

Repeat, even once, the mantra (mystical formula) given by the True Guru; And the Guru will bless
you: By his Love you will repeat it again and again." (Bhai Gurdaas Kabit 111)

Bhai Balkar Singh said that many Gursikhs like him do matha tekan at the Gurdwara before going
to work. All believe that matha tekan is sufficient (for getting attendance noted with the Guru). I
too kept doing the same for many years. I too thought that I had done matha tekan and that is
sufficient. I was not too keen on simran nor did I make any effort to get up in the morning. My
sons Savraj Singh and Savdeep Singh attended the morning simran daily. I would think, they don't
sleep themselves and also keep others awake.

"Then there was the first Raaen Subaaee of children. That was a holiday and I too went to the
Gurdwara to listen to the children. The start of the Raaen Subaaee won my affection, that such
little children have come to please Waheguru Ji. I was surprised that the children did kirtan so
charmingly. I was won over by the kirtan of Ajitkamal Singh and Sukhdeep Singh, and Gursharan
Singh, Manbir Singh, Gurinder Singh and Amrit Kaur.

"When it was time for the early morning simran, there were lines of Sangat for matha tekan. The
impression given was as if there was a Gurpurab. One side was long lines of men and on the other
side of ladies. Bhai Gursharan Singh and Bhai Jagtar Singh started with a Shabad before Naam
simran.

"Now, the Dark Age of Kalyug has come. Plant the Naam, the Name of the One Lord. It is not the
season to plant other seeds. Do not wander lost in doubt and delusion. One who has such destiny
written on his forehead, shall meet With the Guru and find the Lord. O mortal, this is the season of
the Naam. Nanak utters the Glorious Praises of the Lord." (SGGS p. 1185)
"This Shabad struck me like an arrow. I was in a state of bairag (see Glossary). I could not control
myself. Then I started thinking that I have wasted my life. Sri Guru Arjan Dev Ji says in Sukhmani:

"Without the remembrance of the Lord, day and night pass in vain, like the crop which withers
without rain. Without meditation on the Lord of the Universe, all works are in vain, like the wealth
of a miser, which lies useless." (SGGS p. 269)

"From that day as a matter of principle, I decided to attend simran every morning. Daily simran
has produce a kautak by Guru Ji in that I have started getting up at 1.00 in the morning and I do

not go to sleep again. I was encouraged by Divine Power that I should do the sewa of bringing the
holy "carriage" of Sri Guru Granth Sahib Ji from Guru Ji's holy resting place (Sach Khand) at the
Gurdwara. (This is done very early in the morning.) I regarded myself as most fortunate that Guru
Ji blessed me with this sewa. "

The Guru Is Always With Me

"If You are the mountain, Lord, then I am the peacock. If You are the moon, then I am the
partridge in love with it. | | 1 | | O Lord, if You will not break with me, then I will not break with
You. For, if I were to break with You, with whom would I then join? | | 1 | | Pause | | If You are the
lamp, then I am the wick. If You are the sacred place of pilgrimage, then I am the pilgrim. 1 1 2 | | I
am joined in true love with You, Lord. I am joined with You, and I have broken with all others. | | 3
| | Wherever I go, there I serve You. There is no other Lord Master than You, O Divine Lord. | | 4 | |
Meditating on You, the noose of death is cut away. To attain devotional worship, Ravidaas sings to
You, Lord. | | 5 ||" (SGGS p. 658)

From the day I had darshan (holy sight) of Sri Guru Granth Sahib Ji (in Bombay), I became attached
to Guru Ji whole-heartedly. I could not rest without daily darshan of Guru Ji.

"I cannot survive without seeing my Beloved. My eyes are welling up with tears. | | 3 | | My Friend,
the True Guru, has been my Best Friend since I was very young. I cannot survive without seeing
Him, O my mother." (SGGS p. 94)

When I came to England, I first looked for a Gurdwara. To date, wherever I have stayed, I have
prepared a room for Guru Ji. First we prepared a room at Chacha Darshan Singh's house. We
brought Sri Guru Granth Sahib Ji from the Gurdwara and did Prakaash at Chacha Ji's place. Bhai
Amrik Singh was staying with us. He taught me how to do sewa of Guru Ji (that is, how to do
Prakaash and Sukh-aasan - see Glossary). Daily we would join together in the morning and evening
to do paatth and simran. In the same way Guru Ji's rooms were prepared wherever I stayed: in the
houses of Bhai Maghar Singh, Bhai Amrik Singh, Bhai Mall Singh and Bhai Mohinder Singh Bains.
There is Prakaash of Guru Ji in Bhai Gursharan Singh's house where I am staying now. Wherever, I
stayed, I kept close to Guru Ji (physically and spiritually). In this way, I have humbly carried on
doing (unannounced) sewa of Guru Ji. I was blessed by Guru Ji that my innermost desire of finding
a perfect Guru has been fulfilled, for, "Without the perfect Guru salvation is not achieved."

The Gift of Gursikhi

One day, Bibi Dayal Kaur said, "A lady from our village who was related to Braham Giani (see
Glossary) Sant Baba Jwala Singh Ji Harkhowal, used to go for Baba Ji's darshan. Bibi Dayal Kaur said
to this lady, "I also would like to go for Baba Ji's darshan. When you go, take me along with you."

The following week the opportunity came up for darshan of Baba Ji of Harkhowal. Bibi Dayal Kaur
and her husband, Bhai Sahib Beant Singh went for Baba Ji's darshan with the lady from their
village. Bhai Sahib was very wise. He said to his wife, Bibi Dayal Kaur, "We are not going to ask for
anything other than Noam" (The couple were without a child at the time.) When they reached
there, Baba Ji was in holy communication with the Sangat. These three bowed with respect and
sat down. That lady explained to Baba Ji, "They have come for your darshan. Bless them and give
them the gift of simran." Baba Ji said, "Only Sri Guru Granth Sahib Ji can bestow this gift. You go
and do matha tekan before Sri Guru Granth Sahib Ji." After they performed matha tekan, the
Paatthi Singh read the Hukamnama from Sri Guru Granth Sahib Ji:

"The Lord is the Fulfiller of desires, the Giver of total peace; the Kaamdhen (see first footnote at
the chapter on Kaamdhen Shakti), the wish-fulfilling cow, is in His power. So meditate on such a
Lord, O my soul. Then, you shall obtain total peace, O my mind. 1 1 1 1 1 Chant, O my mind, the
True Name, Sat Naam, the True Name. In this world, and in the world beyond, your face shall be
radiant, by meditating continually on the immaculate Lord God. | | Pause 1 1 Wherever anyone
remembers the Lord in meditation, disaster runs away from that place. By great good fortune, we
meditate on the Lord. The Guru has blessed servant Nanak with this understanding, that by
meditating on the Lord, we cross over the terrifying world-ocean. | | 2 II" (SSGS p. 669)

With Waheguru's blessing, in due course, Bibi Dayal Kaur had three children, two sons and a
daughter. When the boys were five and six years old, Bibi Dayal Kaur took them to Harkhowal for
Baba Ji's darshan. Bibi Ji's wish was that they should bow at Baba Ji's feet. At that time Baba Ji was
sitting with his legs crossed (in chaunkra position). Bibi Ji thought that her wish would not be
fulfilled. When the children came in front of Baba Ji, he put his feet forward and blessed them,
that the children when grown up would encourage others to recite Naam. Bibi Ji was delighted
that her wish had been fulfilled. Baba Ji was a true Braham Giani.

When the simran started at Sri Guru Singh Sabha, then Bibi Ji remembered Baba Ji's blessing. The
words of Baba Ji came to be true. A person is predestined to do Naam simran. Due to Baba Ji's
blessing, all members of Bibi Dayal Kaur's family recite Naam.

"Chant the Naam yourself, and inspire others to chant it. By loving devotional worship, you shall
cross over the world-ocean." (SGGS p. 290)

They do Naam simran and encourage others to do the same. Some families take part in morning
simran from 4.00 to 5.00, after doing Guru Ji's Prakaash, making an offering of Prashaad and then
doing the Paatth of Sukhmani Sahib.

Attendance at SachKhand

(Sach Khand: Plain of Truth or Gods Court)

[Soch Khand is interpreted variously and depending upon the context, as the sphere where the
Absolute Truth, the Ultimate Reality resides. Therefore it is the God's country, God's Court,
heavenly destination for saintly souls which have been united with the Lord. Sach Khand in Sikhi is
the proximity of the human soul to the Lord (i.e. when the soul begins to reside at the Charan
Kanwal - Holy Feet - of the Lord through immersion in His Name.) Such proximity is achieved in
this life. The Lord is the Ik Oangkar as decribed in the Mool Mantar and none other.)

Dreams are of two types, good and bad. If a person has bad thoughts then the dreams are bad. If
thoughts are good then the dreams are nice too. A person who thinks harmful thoughts about
others suffers from frightening dreams. For example feeling jealous of one's neighbour's good
fortune and thinking bad about him. Some are so jealous that they go to those who practise black
magic and cast spells (jaadoo toona). More than that; some even start feeling jealous of one's own
brothers. Why is his family happy? Why are his children better educated than ours? Why are they
so obedient? It is noticed sometimes that ladies show more jealousy and keep running to those
who cast spells and practise black magic. They cannot be happy doing all this but they can only
suffer. One should always wish others well. As some Gursikhs recite and learn Bani by heart, the
Bani becomes part of their subconscious mind, and they keep reciting the same even when
sleeping.

In the morning the Amritdhari Singhs (those who have taken Amrit) do the Guru's service i.e.
simran. When Gursikhs do this for a number of years Gurbani is recorded in their mind. For
example, a child goes to school for education. He attends daily. If he goes for one day and is
absent for the next couple of days, he cannot progress. How would he pass? If he puts in effort
into his studies only then would he succeed. If a child does not go to school, the teacher is
concerned about his absence. When a child does not attend then he is marked as absent. But look
at the generosity of the Guru; if for some reason a Gursikh is unable to attend in the morning, then
the Guru does not look at his weaknesses. In family life there are many obligations such as the
need to attend a marriage or some other programme. If one does not go to sleep early then it is
difficult to get up early in the morning; but for the practising Gursikh, Guru Ji makes him recite
Naam in his sleep and thus his attendance is noted As Bhagat Kabir Ji says: -

"Kabir, if someone utters the Name of the Lord even in dreams, I would make my skin into shoes
for his feet." (SGGS p. 1367)

When I took Amrit, I experienced many such kautaks (unusual experiences). Many Singhs and
Singhanis also tell me of similar experiences that simran starts in a dream suddenly. Some hear
kirtan as well. Some Gursikhs, while still sleeping, start doing simran in a dream at the appropriate
time early in the morning. The swas-swas simran taught by the Pan] Piaray during Am ritSanchar is
of great benefit. When swas-swas simran resides in the swas (in each breath), then as a result of
this simran, in their dream form, they can travel to many countries and return to their bodies. This
is the first stage of the Gursikhs. Guru Arjan DevJi says in Sukhmani Sahib: -

"With each and every breath, meditate in remembrance on the Lord of the Universe, and the
anxiety within your mind shall depart." (SGGS p. 295)

Dependence on Another

(Being subject to another's will)

When my health became poor and I had to be admitted to the hospital. As soon as I arrived they
put me on a drip of glucose. Bhai Gursharan Singh was sitting with me. I said to him, "I am very
thirsty, give me some water to drink." He said, "You will not get any water for six hours because
the doctor has stopped your eating or drinking." Hearing this I thought I was then in the hands of
others and could not do anything.

If, for some reason a person is sent to jail, then that person is in the hands of others. For the
duration of the jail sentence a person cannot do as he pleases. If the sentence is for five or six
months then the person's parents make all sorts of efforts and they consult lawyers, to free him.
However, a human being does not think, that if sentenced to the cycle of the 8.4 million life forms,
then how would the suffering soul be freed. Who would come to the rescue? (8.4 million life forms
is a figure from the Hindu literature to denote that life goes through countless species in nature. It
is figure of speech so far as Gurbani is concerned. Such popular idioms, well known to the people,
are frequently used in Gurbani to make the understanding easier. As with numerous popular
stories in Gurbani, what is important, is the inner Gurmatt meaning and the moral of each story.)

"Your youth has passed away like this, and old age has overtaken your body. Says Nanak,
meditate, vibrate upon the Lord; your life is fleeting away! | | 3 | | You have become old, and you
do not understand that death is overtaking you. Says Nanak, you are insane! Why do you not
remember and meditate on God?" | | 4 | | (SGGS p. 1426)

There is no escape (freedom) without Waheguru's Name. Until such time as one has health, one
can do sewa and simran and make this life a success.

Salvation of Families

Once children asked at a camp, "Bhai Sahib Ji, tell us how were 21 generations related to Pralaad,
redeemed. Only Pralaad had recited Naam, not the other members of the family; how can this be
possible?"

"The Dear Lord completes the tasks of the Saints. He saved twenty- one generations of Prahlaad's
descendents "(SGGS p. 1133)

I explained to the children: -

When the time for Raja Janak to go to Sach Khand came, then the angels seated him in a heavenly
carriage and started off. When they reached hell, there loud cries of pain and suffering could be
heard. Hearing these, he asked what that place was. The angels replied, "This is hell. Those who do
not meditate on God, they are punished here. With the arrival of Raja Janak, those suffering in hell
felt peaceful; their suffering lessened, for Raja Janak had done much meditation. When Raja Janak
started to go further, those suffering pleaded and asked him not to leave as his presence relieved
them of their suffering. Each time he prepared to leave they cried out begging him not to go. At
last the Raja said to Dharam Raj the judge at the gate to the other world, "I shall go only if you
send all these souls with me, otherwise I shall stay here also." Dharam Raj said, "I am the servant
of Waheguru. On what account (of good or charitable deeds) should I release them?" Raja Janak
thought for a while and said, "Give them the fruit of my Naam simran of one ghari (equal to 24
minutes)." Dharam Raj accepted and weighed the Naam simran of one ghari against the sins of all
the souls in hell. The Naam simran of one ghari weighed heavier. Dharam Raj released all the souls
from hell. After this a separate direct route to Sach Khand of those who do Naam simran was
established.

The souls in hell had not done any Naam simran, but due to Raja Janak's arrival, their suffering was
eliminated. In exchange for the fruit of one ghari (24 minutes) simran they were given a place in
heaven. In the same way, if in any family, there is someone like Raja Janak who does Naam
simran, then all members of that family are saved. And so, because of the simran of Pralaad, his 21
generations were redeemed. Bhai Gurdas Ji says in one of his Vaars (ballad):-

"Raja Janak was a great king as well as a saint, who remained unaffected by worldly temptations.

He proceeded to heaven in the company of singing angels and holy men.

Hearing cries coming from hell, he went there and saw people in great torment.

He said to Dharamraj - the presiding angel of Hell: "Release these unfortunate people."

Dharamraj replied," I am only the servant of God, my master."

Then Janak put the weight of the Holy Naam on one side of a pair of spiritual scales; on the other
side he placed the burden of the sins of the hell-stricken.

Behold! The total weight of the sins was not even a quarter of the immeasurable weight of the
Holy Name.

The sinners fetters were broken, and they were released.

Salvation and the means of liberation are within the powers of saintly persons."
(Bhai Gurdaas Vaar 10 Pauri 5)

I told the children, "I was six years old when I started simran. The soul of little children is pure for
they have not sinned. They are free from worldly attachment and the five evil influences (of lust,
anger, greed, attachment and arrogance). For that reason Naam resides more easily deep in the
mind. Your soul is pure. If Naam finds a place in your mind then you will be happy and contented
all your life. As Pralaad's 21 generations received salvation so you can seek salvation of your 21
generations.

"After taking Amrit I started working. For 26 years I did Langar sewa at the tavi (hot iron plate for
cooking prasaaday i.e. Langar rot is) while reciting Naam. No one knew that I was reciting Naam
and encouraging others around me to do the same. I had no other desire. I would eat food at
home. So much wealth of Naam was stored up that I myself did not know how much. Guru Ji was
pleased and blessed us the Naam simran in His own presence from 4.00 to 5.00 in the morning.

"Recite yourselves and inspire others to recite Naam, that is the Guru's teaching.

Join the Holy Congregation in meditating on the Naam, and obtain freedom from coming and
going (i.e. from the cycle of birth and death)."

"First you have to do sewa and simran and get together the wealth of Naam. Guru Ji will be kind
and give you the strength to do sewa, for sewa is a gift of the Guru. Whosoever meditates on the
Name of Waheguru, that person's earnings (of Naam and sewa) are not wasted.

Waheguru Ji always gives the reward. Then, as Guru Ji says, this stage arrives:-

"You eat and spend this wealth, it is not exhausted; here and hereafter, it remains with you.
Loading the treasure, the Guru has given it to Nanak and his mind is imbued with God's Love."
(SGGS p. 496)

"Eat from the wealth of Naam and distribute it to others; there will be no shortage. This wealth
stays with a person in this world and the next.

"Fill your stores with the wealth of the Lord. Nanak bows in humility and reverence to the Perfect
Guru." (SGGS p. 295)

"You should also attend the simran in the morning. You will be surprised that one 7 year old child
attends simran for the full one hour daily. Simran is done in many Gurdwaras, you too should
make the effort. With Satguru Ji's grace the sangat is over a hundred.

"Meditate continually on the Name of the Lord within your heart. Thus you shall save all your
companions and associates. | | 1 | | My Guru is always with me, near at hand. Meditating,
meditating in remembrance on Him, I cherish Him forever. 1 1 1 | | Pause 1 1 Your actions seem so
sweet to me. Nanak begs for the treasure of the Naam, the Name of the Lord. 1 1 2 | | "
(SGGS p. 394)

Whatever a person does, it is for own benefit. I thought the same, that by reciting Naam I should
seek salvation. No individual can achieve salvation without reciting Naam. For salvation sewa and
simran are essential. I accepted this as Guru Ji's Hukam (Order) and started simran
wholeheartedly.

"Your Ambrosial Name is deep and profound. That person is liberated, in whose heart You dwell.
The Guru cuts away all his bonds; O Servant Nanak, he is absorbed in the poise of intuitive peace.
| | 4 M" (SGGS p. 101)

"Remembering, remembering God, his Lord and Master in meditation, the Messenger of Death
does not approach him. Liberation and heaven are found in the Saadh Sangat, the Company of the
Holy; his humble servant finds the home of the Lord." (SGGS p. 682)

I thought only about myself, but Naam has such attraction, that many have started on this path to
salvation. Raja Janak, by donating his simran of one ghari (equals to 24 minutes), redeemed all the
souls suffering in hell; so why shouldn't those Gursikhs achieve salvation, who do simran early in
the morning.

The Second Panjab

(Southall)

The social environment of Southall is very similar to Panjab. The main shopping centre of Southall
(The Broadway) resembles Jalandhar city. Most of the shops are run by the Panjabis. Here, our
people have no shortage of Panjabi food. Green vegetables and all sorts of fruit are available all
through the year. Panjabi sweets of all varieties are available. You cannot get so many
Panjabi/lndian varieties even in India. Some shops remain open from eight in the morning to eight
in the evening. Our people are so keen to expand businesses that they work very hard. Some like
to eat outside. There are beautiful restaurants here which remain open until eleven at night.
Samosas are so popular, that even the white people have started eating them; they also enjoy
eating other Indian food. Southall is so famous now that people come to do shopping from other
areas and also eat food here. There are big crowds on Sundays. People come to pay their respects
at the Gurdwaras, Mandars (Hindu temples) and Mosques and also do shopping for the week at
the same time. One can also buy cloth of all types. There are many shops of gold ornaments.
Anyone coming here from India or Pakistan feels as if he is in Panjab.

There are radio and television broadcasts in our languages. There are programmes for children. If
there is a special day for any religion then radio and television are pleased to arrange special
information programmes. For example, during Vaisakhi, a direct programme is received from
Amritsar for three or four days. There are many Gurdwaras, Mandars and Mosques in Southall.
The most famous Gurdwara is Sri Guru Singh Sabha, Southall. This Gurdwara was started on the
300th Prakash Utsav (Birthday, but also see Glossary) Gurpurab of Sri Guru Gobind Singh Ji. The
Gurpurab was celebrated on a big scale at the Royal Albert Hall, London. There was a milk diary
building where this Gurdwara is located. Gurbachan Singh Gill helped to arrange for the loan to
buy this place. An office was constructed by Bachitar Singh when he became President. When
Giani Amolak Singh became President, he bought the place for the car park. Malkeet Singh Grewal,
as President constructed the place for the Langar and the Young Sikhs made the Sach Khand
rooms (place where Sri Guru Granth Sahib Ji is kept at night in a state of Sukh-ooson, "resting
position").

This is the most famous Gurdwara outside Punjab. Despite its fame and huge income, no party has
taken the trouble to build a new Gurdwara. Everyone bought or built their own houses but no one
bothered to build Guru Ghar (Guru's House).

President Himat Singh Sohi and the Committee, with the support of the Sangat, repaid all the loan
of 800,000 pounds owed by the Gurdwara to the bank. They received full support from the Sangat.
A considerable amount has also been saved for a new building. With Guru Ji's blessing a new
Gurdwara will be built in the near future. All this is happening with the full support of the Sangat.
Here, there is regular flow of Bani and Noom.

The Prakash of Guru Maharaj (Guru King) is done at 2.45 in the morning. Following the
Hukamnama, the Nit Nem of Five Banis is recited. Then Naam simran takes place from 4.00 to 5.00
a.m. There is such enthusiasm about simran that a large number of Sangat get together at that
time. From 5.00 to 6.30 a.m. Kirtan of Asa Di Vaar is done. The Sangat listen keenly. After this the
katha (interpretation and explanation) of the main Vaak (Hukamnama or Order) of the day, read
from Sri Guru Granth Sahib Ji, following the Prakash in the morning, is done. And so the
programme continues. From 10.00 to 11.00 in the morning, the simran is done for the second

time. On two days a week there are special programmes for ladies. After simran, the ladies do
Paatths of Sukhmani, Chaupaaee Sahib followed by Shabad Kirtan.

In the same way the evening programme starts. The Paatth of Rehras starts at 5.00 o' clock. The
Sangat benefits by listening to Kirtan until 6.30 p.m.; after which, serial Katha of Sri Guru Granth
Sahib Ji continues. The Ardaas for the completion (samapti) of programmes is done at 8.00 in the
evening. The following day's programme begins again at 2.45. This is the daily programme at Sri
Guru Singh Sabha, Southall.

Here the sewa of the Langar goes on for 24 hours and is prepared with great cleanliness while
Waheguru simran goes on.

"Instruct your soul, wear the uniform of self-discipline and remember God's Name silently and
continuously in your own heart.

Thus, your body will always shine like gold and the demon of death will not frighten you."
(Shabad Hazaray, Patshahi 10)

Those who do sewa remain untouched by pain and suffering. I have noticed that the ladies who do
sewa in the Langar suffer from no illness. These ladies leave their families and do sewa of the
Sangat, treating Sangat like their own family.

As has been mentioned before, in the Hindu religion, in very hot weather of Jetth (lunar month
falling between mid-May and mid- June), to please God, the Sadhus light five fires and inflict great
suffering on themselves. Their effort is wasted because they do not recite Waheguru's Name. But
Guru Ji allowed the opportunity of this difficult sewa on the hot tavi (iron plate for cooking
prasaaday or rotis) in the Langar. This sewa bears much fruit. When cooking prasaaday on the hot
tavi, the hands are purified and the tongue is purified by reciting "Waheguru". Some ladies, as a
matter of principle, attend to do sewa and simran while the prasaaday are being made. I have
seen these ladies participating in sewa and simran for many years.

Sikh Youth Camps

Sikhi has been preached more effectively in other countries than in Panjab (the home of Sikhi).
Gurmatt camps were started, at first in Malaysia, to spread the word about Sikhi. The Sikhs in
Malaysia are keen to preach Sikhi. The wealthy Sikhs distributed Gutkas (see Glossary) of
Sukhmani Sahib and Nit Nem, free of charge. The young Sikhs take a leading part in preaching
Sikhi. They distributed Gutkas of Asa di Vaar translated in English.

The second camp was started by the Sikh Missionary Society (UK), about twenty years ago, and it
is running well. Two or three hundred children from all over Europe take part in this camp. The
children are taught about the Sikh religion and how to read Gurbani correctly. They also enjoy
games and sports. One day is reserved for an outing to some interesting place. Tabla and
harmonium are also taught by the Society. Now camps are held all over the UK and in other
countries like Canada and America.

In England a Khalsa camp is held in July during the summer holidays. Children from all over Europe
take part and number from 250 to 300. Many Singh and Singhani sewadars take part. There are
separate camping arrangements for the ladies. Much is taught about the Sikh way of life. Senior
scholars are invited to talk about different aspects of the religion and Sikh religious history. In July
1996, the Jathedar of Akal Takhat Sahib, Prof. Manjit Singh Ji, also took part. He was pleased to see
so many children. He thanked Dr Dupinder Singh saying, "You are doing a great community sewa
by holding this camp. It would be most beneficial, if well educated young Sikhs like you preach
Sikhi."

One is so pleased to see such programmes, especially when little children do Guru Ji's sewa. In this
camp, many Singhs and Singhanis wear the keski (small turban). Others are impressed by the
ladies wearing keskis', for Guru Ji says:-

Khalsa is my special form; In the Khalsa I reside. (Sarab Loh Granth).

Many young girls develop an interest in wearing a keski. Girls are shown how to wear a dastar
(turban) and dastars are given free by the camp. Bibi Manjit Kaur and Bhai Onkar Singh draw
pictures of the children in full Sikhi dress and put them on display at the camp. They take this
initiative to teach something about Sikhi, when there is a Raaen Subaaee, or a camp is held or if
there is any special programme.

The children join in the Nit Nem and simran in the morning. The children themselves do Nit Nem,
Ardaas and then read the Hukamnama. They read the interpretation of the Hukamnama in English
and discuss it. Two children help a sewadar to make Prasaad (also called Deg - see Glossary) and
to bring it to the Darbar hall (where there is the Prakaash of Sri Guru Granth Sahib Ji). All join
together to do the Kirtan of Asa di Vaar.

After the mid-day langar (lunch) children undertake physical education. Some children take part in
Gatka (Gatka is the traditional Khalsa art of self defence. A stick is used in place of real weapons
and the art depends on agility and highly disciplined and rhythmic movement of feet, arms and
hands. Sometimes a small shield is held in the left hand and a three feet stick with a handle
(representing a sword) in the other. Longer sticks are used for other movements and forms of
defence. It is an art which is being revived now). Some children play games like football and

hockey. Children are also taught kirtan. They sing the shabads they have learnt during the day to
the Sangat after the Rehras. The child who is able to learn the harmonium or tabla during the
week and sings a Shabad is given a harmonium or tabla free. Children are delighted.

To make programmes for a Gurmatt camp the Mukh Sewadars (leading workers) have to work
very hard regarding planning, resources and arrangements. At the expense of their own work, they
work day and night to make the camp a success. The children are kept so busy that they forget
their homes and families. They forget what day it is. They only realise that it is the last day when
prizes are distributed to the children.

At the conclusion of the last camp, before the children dispersed, Dr Dupinder Singh said, "You
must all learn Panjabi. We came from Panjab, but you were born here. You must be able to
understand Panjabi (Panjabi language and Gurmukhi script in which Panjabi is written). Our Sri
Guru Granth Sahib Ji is in Panjabi (i.e. Gurmukhi script), if you do not learn Punjabi then how
would you do Paatth? The girls were persuaded to attend the Gurdwara, to wear own Sikh dress
and to converse with children in Panjabi. The doctor thanked all the sewadars and the children. As
the girls were about to sit in their separate coaches, they embraced each other and their eyes
were wet.

I asked Bibi Gurdeep Kaur, "Why are they crying?" Gurdeep Kaur told me, "These are tears of
happiness. They are saying that they have learnt much in this camp, and that they cannot forget
the affection of Bibi Navleen Kaur. They feel as if they have spent a week in heaven. All were
getting together in the morning to do simran, to listen to kirtan, and all this will not be available at
home."

On another occasion, on 17 August 1997, we started from Southall for Manchester to take part in
a Sikhi camp. We completed the journey in three and a half hours and reached Manchester. We
saw many beautiful scenes on the way. This camp was at an army centre and there were hills all
around it. The road wound around the slopes like a snake.

When we reached the camp Bhai Santokh Singh received us warmly and showed me to my room.
This was a room of some army official. It was seven in the evening. Bhai Sahib told us about the
evening programme, that the children first did one hour simran and at that time they were
enjoying the evening kirtan. The Paatth of Rehras was to follow.

We went straight to the Darbar and listened to the kirtan. After Rehras, the Ardaas for the
completion of the evening programme was at 8.30 p.m. After the Paatth of Kirtan Sohila, Sri Guru
Granth Sahib Ji was taken to the special room for Sukh-aasan. All the Sangat (children and
sewadars) followed the Guru Ji's swari (person carrying Guru Granth Sahib Ji respectfully on his
head). I was very pleased to see the great respect shown by the children to Guru Ji. All followed
behind the swari doing simran with devotion.

When the swari reached the Sukh-aasan room, the Sangat stood outside the room and recited this
Shabad:-

"Wherever my True Guru goes and sits, that place is beautiful, 0 Lord King. The Guru's Sikhs seek
out that place; they take the dust and apply it to their faces. The works of the Guru's Sikhs, who
meditate on the Lord's Name, are approved. Those who worship the True Guru, O Nanak — the
Lord causes them to be worshipped in turn." (SGGS p. 450)

After the completion of the programme the Secretary announced that the swari of Guru Ji would
be brought to the Darbar hall in the morning at four o' clock. All should get up in good time to
attend. That the first half hour would be devoted to simran.

In the morning at four o' clock, the children assembled as Sangat before the Sukh-aasan room,
reciting "Waheguru" and prayed as Kabir Ji says in this Shabad:-

"I am a dog at Your Court, Lord. I open my snout and bark before it." (SGGS p. 969)

It was a moment of bliss; it was early in the morning and very peaceful. Listening to the recitation
of "Waheguru", even the birds in the sky started chirping as if they too were singing the praises of
Waheguru. After doing simran for half an hour and Ardaas, Guru Ji's swari was taken to the Darbar
hall.

When I saw this sight, the image of Sri Harmandar Sahib came before me. As at Amrit Vela the
swari of Sri Guru Granth Sahib Ji is taken from Sri Akal Takhat to Darbar Sahib.

After Prakaash of Guru Ji, the simran started again until 6.00 a.m. From 6.00 to 7.00 kirtan was
sung followed by Nit Nem. After that all had breakfast. If a child was late and did not join in the Nit
Nem, he or she was given a Gutka to do Nit Nem before taking breakfast. After that the children
dispersed to take a rest. From 11.00 a.m. to 1.00 p.m. the children were taught about Gursikhi -
the Sikh way of life. After lunch followed sports. Children were kept very busy. And so the evening
programme started. That was the daily programme.

When the children would go for their rest, I would do sewa in the Langar. Ladies were doing sewa
in the Langar with much dedication. I thanked them for their great service, for it is not easy to
make food for 250 people. The ladies who worked in the Langar for the whole week, were Bibi
Rashpal Kaur, Surinder Kaur, Amarjit Kaur, Sukhwinder Kaur, Jagdeep Kaur and Kulwant Kaur.

I was very pleased to note that these children showed honesty and upright conduct. They did not
take anyone else's things. There were one or two incidents which clearly showed this. The ladies
doing sewa did not even care for their things. One day Bibi Kamaljit Kaur was doing washing up in
the kitchen and left her watch. She found it there the following morning. Bibi Jagdeep Kaur forgot
her camera in the Langar. She got it from the office; someone had taken it there.

"To take what rightfully belongs to another, is like a Muslim eating pork, or a Hindu eating beef."
(SGGS p. 141)

In Africa, friendship developed between a Sikh and a white man. Both would go for a walk every
evening. One day as they were walking, the Sikh found a wallet. There was quite a lot of money in
it. His mind wavered and he said to his white friend, "God has sent us a gift." His friend replied, "It
does not belong to us. We have not earned this money." The Sikh said, "We found it; let us share it
half- half." His white friend was not happy and said, "Let us announce it on the radio so that it can
be returned to the owner." The Sikh still insisted on keeping it. His friend said, "When I went to
India, I had the opportunity to go to Amritsar. A katha (see Glossary) was in progress there. I asked
the Sikh sitting next to me to explain what was being said. He said the Giani Ji is saying, that if one
eats what belongs to another then, for a Muslim it is like eating (the forbidden) pork, and for the
Hindu like eating (the sacred) cow." Hearing this the Sikh was embarrassed, thinking, "I read Bani

daily, yet it has had no effect on me. I have not followed Guru Nanak Dev Ji's teachings." His friend
said, "If the person who has lost this money gets it, that person will be so pleased."

When, in due course, the person who had lost the wallet, came to get it following a radio
announcement, he said, "I had withdrawn this money from the bank for the marriage of my
daughter." He was delighted and blessed them, "For me you are saints. You have returned my
wallet. May you be as happy as I am today, all your life."

Bhai Jiwan Singh Ji, Sant Maan Singh Ji and Sant Resham Singh Ji also took part in the Sikhi camp
and gave talks. Bhai Jiwan Singh Ji and Sant Maan Singh Ji sang Gurbani kirtan and Sant Resham
Singh Ji did Gurbani kotho. On the final day the children of Southall performed a Gotko (Sikh
martial art) demonstration which was liked by all.

I have taken part in many camps in Canada, America, Malaysia and England. However, this year's
camp by the British Organisation of Sikh Students (BOSS) was quite special. It was a most
exhilarating experience to listen to the children doing Waheguru simran at four in the morning
while standing. If simran is done with the same dedication throughout the Sikh world, Guru Ji will
be very pleased with his children:-

"Whatever I ask for from my Lord and Master, he gives that to me. Whatever the Lord's slave
Nanak utters with his mouth, proves to be true, here and hereafter." (SGGS p. 681)

Bhai Jagjit Singh spoke to the children in the camp, "We were born in Sikh families, yet we are so
lazy. The white people who adopt Sikhi, are better than us as they keep the full Sikhi rehat. We
were born into the Sikh religion, why are we less keen? Today Sikh youth wear turbans and also
earrings. With such behaviour, how would Guru Gobind Singh Ji give us our own rule (Khalsa Raj)?

"When I took Amrit, the Panj Piaray preached that the ladies should not get their noses or ears
pierced (for wearing gold ornaments), But these days, even the sons of Singhs have started doing
that. This is what I read in the "Sura" (Punjabi) journal recently:-

"Are you the Sikhs of that Kalgian Waale (Sri Guru Gobind Singh Ji), who sacrificed his whole family
so that you may live? Are you the descendants of those martyrs, who, for Sikhi y were sawed alive,
scalped alive, dismembered alive, were broken on the wheels, boiled alive and whose heads were
carried on spears; those martyrs who underwent unspeakable suffering but did not surrender their
faith; they kept their Khalsa identity and kept Sikhi spotless? "Are you the descendants of those
warrior mothers, who accepted into their laps their little children cut to pieces and wore necklaces
made from those pieces, who ground large quantities of grain on hand-mills, who fought in wars
side-by side with their Sikh brothers, and who remained true to their husbands and Sikhi till their
dying breath? Are you the brothers of Sahib Fateh Singh and Sahib Jorawar Singh (younger sons of
Sri Guru Gobind Singh Ji) who remained fearless until the end, who did not waver from Sikhi, who
refused to give up their Sikh identity but accepted to be bricked alive?

"If you are the descendants of those great warriors from whom kingdoms once trembled; whose
sword was the shield of the weak and the poor and a sharp dagger for the tyrants; if you are the
Singhs of Sri Guru Nanak Dev Ji, Sri Guru Gobind Singh Ji, then why do you dishonour the name of
your Guru? Why do you desecrate your hair? Why do you damage your wholesome image and
identity? Why are you breaking the Sikhi code (of behaviour for a balanced, healthy and
responsible life)? Why are you shunning the ambrosial food of Naam Bani in preference to

poisonous drugs? Why are you shunning Guru-centred behaviour in preference to ego- centric
behaviour? Lured by greed and selfishness, why are you dishonouring your turban (the Sikh
"Crown", symbolic of honour, dignity and sovereignty)? Why are you getting lost in non-Sikh
faiths? Why have you lost your uniqueness? Why do you not recognise your heritage? Why have
the lion cubs, by mixing with sheep, forgotten their roar and resorted to "baa-baa" instead?"

The children were very much impressed by these words. They joined together to pray to Guru
Gobind Singh Ji, "O True King, You love rehat. Bless us that we too should have affection for rehat-
Grant us the gifts of Sikhi and rehat" They accepted in their minds to keep the full rehat.

"God, the Great Giver, has become merciful; He has listened to my prayer. He has saved His
servant, and put ashes into the mouth of the slanderer." (SGGS p. 818)

Nagar Kirtan (Local Sikh religious procession - see Glossary)

All Gurpurabs are celebrated at the Sri Guru Singh Sabha Gurdwara, Southall, on the actual day. An
Akhand Paatth is commenced for Bhog (completion - see Glossary) on the day of the Gurpurab. If
the Gurpurab does not fall on a Sunday then, it is celebrated on Sunday also. Every week, at least
one or two Akhand Paatths are done. On every Bank Holiday, either a Rooen Subaaee (all night
kirtan) or a kirtan programme until mid-night is held. Amrit Sanchar is held on Vaisakhi and the
Prakaash Utsavs (Birthday Gurpurabs) of Sri Guru Nanak Dev Ji and Sri Guru Gobind Singh Ji. A
special Dhadi Darbar is held on any Shaheedi (martyrdom) Gurpurab. At this dhadi programme,
martial ballad type of poetry is sung to the accompaniment of sarangi (string instrument played
with a bow) and dhads (hand-held small drums). Sometimes these dhadi programmes continue
until mid-night. People celebrate the New Year by going to the Gurdwara. The Paatth of Mool
Mantar is recited on 31st December, during the last few minute before the clock strikes 12.00
midnight. It is an exhilarating time. All do Ardaas, "0' True King, let the coming year be spent in
peace and happiness." Thousands of Sangat join in the Ardaas of the New Year. This wonderful
sight is worth seeing. It is most enjoyable.

Twice a year a Nagar Kirtan starts from the Singh Sabha Gurdwara. This year too a huge Nagar
Kirtan started from the Gurdwara. Led by the Pan) Piaray, the Swari (Holy Carriage) of Sri Guru
Granth Sahib Ji started after Ardaas at 11.30 a.m. A fireworks display was held before the Nagar
Kirtan started. The Nagar Kirtan proceeded along Victoria Road, Norwood Road and King Street
towards the Broadway. The Sangats were taking part with great enthusiasm. The children, holding
kesri (orange coloured) flags, were hailing Jaikaras (Sikh cry):- Bole So Nihal: Whosoever utters will
be blessed SatSriAkal: The Eternal God is One and Only Reality

Kirtan was being sung with the Guru Ji's Swari. The Sangats were joining in the kirtan with great
devotion. There were special vehicles for the elderly. The Sangat sitting on the vehicles were also
doing kirtan. "Waheguru" was being recited on all trucks, and on one truck the ladies were
singing:-

"Hail Guru Gobind Singh Ji, Himself the Guru and the disciple

The plume wearing Guru Gobind Singh Ji

The hawk carrying Guru Gobind Singh Ji

Hail Guru Gobind Singh Ji, Himself the Guru and the disciple."

They were repeating these lines again and again and also doing Shabad kirtan. On another truck
young men and women were doing "Waheguru" simran. They were also singing a poem:-

"When Guru Gobind Singh Ji came, the steel rings [chakar worn over the Sikh turban) glistened

The father of the Guru was Tegh Bahadhur and Mata Gujri, the mother

When Guru Gobind Singh Ji came, the steel rings glistened, the steel rings glistened.

The Guru was born at Patna, he settled at Anandpur When Guru Gobind Singh Ji came, the steel

rings glistened, the steel rings glistened.

Under the Guru the blue steed, in his hand the hawk When Guru Gobind Singh Ji came, the steel
rings glistened, the steel rings glistened.

The Guru wore a beautiful pair of shoes decorated with silver thread When Guru Gobind Singh Ji
came, the steel rings glistened, the steel rings glistened."

All the Sangat sitting on all types of vehicles were doing kirtan or reciting "Waheguru". It was a
most impressive sight. All were so keen and so very happy and contented. Those who were unable
to attend this Nagar Kirtan for some reason e.g. for attending a marriage or some other
engagement, regretted missing it very much when told how impressive and enjoyable it was.
The Sangat are always very keen on doing sewa. Wherever, the Swari of Guru Ji passed, there
were elaborate arrangements for eating food. This sewa continued from the beginning till the
completion of the programme. There was all variety of food: pakauras, samosas, sholay/bhaturay,
ladoo, crisps and juice etc. was distributed. The Holy Prashaad was also being distributed. The fruit
shopkeepers had put out for distribution to the Sangat boxes of all types of fruit: oranges, apples,
bananas etc. Tea and langarwas also served. The non-Sikh children also joined the Nagar Kirtan
for they too were enjoying the food. They were delighted and asked when the next Nagar Kirtan
was going to be held. There were many sewadars with bags for collecting the rubbish and keeping
the streets clean. People showed great respect all along the route taken by Guru Ji's Swari.

Flowers were presented by the President of the Ramgarhia Gurdwara and the President of the
Hindu Mandar. The Sangat was in thousands and the procession was about a mile long. Of course,
the procession would have been much longer if people had proceeded in a more organised way,
say five by five. The crowds were not organised but were very well behaved, keen and happy. In
this country time is regarded as valuable. The Sangat had occupied pavement on both sides of the
road. Seeing the Nagar kirtan the non- Sikhs were saying, "It is a great procession; however, these
people have been living in this country for so many years; they should learn how to walk in an
orderly manner Sangat should leave one half of the road free for any emergency traffic e.g. for fire
and ambulance services and other emergencies. How would those emergency service vehicles
pass through in this situation?" That is true. The Sangat do not pay attention to this aspect. They
should follow behind Guru Ji's Swari and not walk in front or on the sides. The Sangat which meets
the Swari on the way should do matha tekan and follow behind where they can find a gap, or they
should go right at the back.

When the Nagar Kirtan reached the Broadway, I noticed the Gurdwara President walking to the
back. I asked him, "The Sangat is going forwards and you are walking to the back; what is the
matter?" He replied, "I am a bit concerned that the youngsters are not causing any trouble. Also, I
would like to see how many Sangat are there at the back." In the same manner, the Nagar Kirtan
wound its way along Carlisle Avenue, North Road and South Road to Singh Sabha, Havelock Road
reaching there at 3.45 p.m. The completion Ardaas was done by the Head Granthi, Giani Shamsher
Singh. There were lots of fireworks. Bhai Amar Singh Thindh thanked the Police and the Sangat.

During the Nagar Kirtan, a young Sikh came and, grabbing the speaker from my hand, started
shouting the slogan "The Khalsa shall rule" (Raj karega Khalsa). He had cut his beard and his
turban was like a topi (hat).

After the Nagar Kirtan, I asked him, "You are shouting slogans of Khalistan, are you a Khalsa?" He
replied, "No, I am preparing to be one, but it is very difficult; I am still thinking." I explained to him,
"Heed Guru Ji's Words that only the one who keeps the rehat is a Sikh. First keep rehat, then take
Amrit and belong to the Guru. Then raise the slogan of Khalsa Raj. To achieve own rule you have to
make sacrifices.

"Recognise him as a true warrior, who fights for the weak and the down-trodden. He may be cut
to pieces, but he never leaves the field of battle." (SGGS p. 1105)

"If you want Khalsa Raj then you have to become a saint- soldier. If you cannot wield a sword then
Guru Ji offers another way"

"He alone is called a warrior, who is attached to the Lord's Love in this age. Through the Perfect
True Guru, he conquers his own soul, and then everything comes under his control."
(SGGS p. 679)

"In this Age of Kalyug, the greatest warrior is one who would recite Naam. He acquires all powers.
When Sri Guru Arjan Dev Ji was being tortured on the hot tavi (iron plate), Hajrat Mia Mir said to
Guru Ji, "Give me the permission to destroy Delhi and Lahore." (Guru Ji asked him to be patient,
for what he was going through was in Waheguru's Hukam (Will).

"Baba Deep Singh Ji placed his head on the palm of his hand and challenged the enemy. All this is
the power of Naam. Whosoever recites Naam will become a saint-soldier capable of ruling the
whole creation."

"The Naam is the Support of all creatures. The Naam is the Support of the earth and solar
systems." (SGGS p. 284)

The Test of True Sikhs

The 527th Prokoosh Utsav of the Wondrous Sri Guru Nanak Dev Ji was celebrated with great
splendour. A huge Nagar Kirtan started from Sri Guru Singh Sabha Gurdwara, Southall, on 24
November, 1996.

"The True Guru, Guru Nanak Dev Ji, appeared (in this world), the mist (of ignorance) was lifted and
there was light in the world. As, when the sun rises, the stars become invisible, and the darkness
disappears.

(Bhai Gurdas: Vaar 1 Pauri 27)

Slight drizzling started during the Ardaas for starting the Nagar Kirtan (see Glossary). Nature
thought, "Why not test the Sikhs to see how much affection they have for Guru Nanak Dev Ji?"
Nagar Kirtan has been held many times before e.g. the one celebrating the 500th Prakaash Utsav
of Guru Nanak Dev Ji, and others before that. However, the weather did not become this bad
before. Rain started with the Nagar Kirtan.

"Even in violent storms and torrential rain, I go out to catch a glimpse of my Guru. | | 13 | | Even
though the oceans and the salty seas are very vast, the Gursikh will cross over it to get to his Guru.
| | 14 | | (SGGS p. 757)

As the rain started, the Sangat chanting, "Dhan Guru Nanak" (Praise be to Guru Nanak) also
started walking behind the Pan] Piaray and the Swari (Carriage) of Sri Guru Granth Sahib Ji.
Protected by Guru Ji's spirituality, the Pan] Piaray were walking barefooted in freezing weather. As
I saw, despite such cold weather, their feet did not go numb. The Nagar Kirtan concluded after
three and a half hours. Tea was served all along the route of the Nagar Kirtan. With tea, snacks
such as pakauras, samosas, ladoo, sholay/bhatooray etc. were being served. Coke, juice, crisps
and sweets were also being served.

"When the treasure of the Lord of the Universe is opened, those who are pre-destined, receive it.
The Guru has given me the one jewel, and my mind and body have become peaceful and tranquil.
| | 3 M" (SGGS p. 612)

It seemed as if Sri Guru Nanak Dev Ji had opened His own stores. The Sangat did not care for the
rain. The procession kept on moving forward. Everyone's clothes were wet. Despite wet clothes
the Sangat kept on singing "Dhan" (Praise be to) Guru Nanak; Dhan Guru Nanak". Even little
children were walking. Would Baba Nanak not hear the call of the little children? Sri Guru Nanak
Dev Ji is so generous, He will certainly grant the gift of Sikhi to these children (Dhan expresses
wonderment and high praise. The usual expression is Dhan Dhan Sri Guru (followed by the name
of the Guru Ji).

"Walk even one step towards the Guru; And the True Guru will walk millions of steps to welcome
you."

Repeat, even once, the Mantra given by the True Guru; And the Guru will bless you: By His Love
you will repeat it again and again. With devotion and reverence, donate even one coin to the
Guru; And the Guru will bless you with all treasures (Gurmatt, further clarified by Bhai Gurdas
(Vaar 13.1) stresses that the only Mantar (Panjabi pronunciation of mantra) is that of Waheguru's

Name and no other. In other words Gurmatt (Guru's teaching) does not subscribe to the Vedic
mystical/magical formulae (the mantras) nor does Gurmatt accept the spells of such mantras
which spread superstition. No mantar is greater than Waheguru's Naam).

The True Guru is the Treasure of Mercy. His Glory is Infinite and Boundless. I bow, I bow, I bow, I
bow - Always and forever, Again and again.
(Bhai Gurdaas /Cab/till)

Every person was chanting "Waheguru, Waheguru". The procession was so long that one could not
see how many people were in front or behind. There were two little children in the truck with us.
Their teeth were rattling with cold. Despite all the cold, they did not waver and took a full part in
the Nagar Kirtan. The children of the Sikh workshop did charming kirtan. Bibi Navleen Kaur sang
this Shabad:-

"I abandoned and lost my Beloved Friend, O Nanak; I was fooled by the transitory colour of the
safflower, which fades away. I did not know Your value, O my Friend; without You, I am not worth
even half a shell." (SGGS p. 963)

Milap Singh's son Pushpinder Singh did the difficult sewa of playing the tabla. It was raining and so
cold. His fingers were numb but he carried on regardless. Water leaked into the harmonium.
Navleen's fingers were numb as well. Still they did not waver and performed the kirtan sewa.

When it really started pouring, then many were looking behind to see how many Sangat were still
behind. But the Sangat kept on walking as keen as ever. No one left the Nagar Kirtan due to the
rain. President Himat Singh Sohi was very pleased that the Sangat were co-operating with great
devotion.

In Praise of the True Name (Naam)

"Fill your stores with the wealth of the Lord. Nanak bows in humility and reverence to the Perfect
Guru." (SGGS p. 295)

People have much worldly wealth. One sees many wealthy people. In order to become famous, a
seth (rich Hindu) in Delhi has constructed a Mandar in his own name. It is called the Birla Mandar.
By working day and night people leave behind wealth for their families, but they do not make any
effort to gain a place of respect in the world hereafter. For that, they need the true wealth.

In the Sikh faith there have been, and there are many saintly people who have and continue to
earn the true wealth. The worldly wealth becomes their servant. They have no shortage of wealth
in this world and they also earn a place of respect in the next world. This is the praise of the True
Name (Naam). The wealth of Naam was earned by many great saints. Some examples are: Sant
Baba Nidhan Singh Ji of Hazoor Sahib, Sant Ishar Singh Ji Rarewaalay, Sant Baba Nand Singh Ji
kaleran-waalay, Sant Attar Singh Ji Mastuanay-waalay, Baba Karam Singh Ji Hoti Mardan, Baba
Puran Singh Ji Kericho-waalay, Sant Sewa Singh Ji, Bhai Sahib Bhai Randhir Singh Ji, Sant Baba
Jawala Singh Ji Harkhowal, Sant Baba Harnam Singh Ji Rampur Khera Waalay, and many other
great saints, who have stored such quantities of this true wealth that it cannot be exhausted
(waalay means "of in Panjabi e.g. we could have a Sant in future of Southall - waalay). This
true wealth enables people to achieve salvation.

Sant Baba Puran Singh Ji Kericho-waalay has left an inexhaustible amount of the wealth of Naam.
He started a series of Sampat Akhand Paatths in East Africa and England. Sampat Paatth means
that a base Shabad e.g. Mool Mantar or any other shabad, is fixed for the whole of one Akhand
Patth. This base Shabad is then recited again and again at the start of every shabad in Sri Guru
Granth Sahib Ji. Three paatthis (those who do paatth) do the Sampat Akhand Patth together and
fifteen paatthis are required for paatthi shifts. Many Singhs and Singhanis take part in the
voluntary sewa of Sampat Akhand Paatths. The Paatth is completed in eleven days. The spiritual
rewards are greatest with Sampat Akhand Paatths. In the same way, Bhai Sahib Bhai Randhir Singh
Ji started the Raaen Subaaee Kirtan programmes.

Nowadays, Gursikhs living in India and abroad benefit spiritually from all night kirtans. As kirtan is
most beneficial for achieving salvation in the Age of Kalyug, so Guru Ji blessed the Gursikhs.
Similarly, with Guru Ji's blessing and the support of Saadh Sangat, the early morning simran was
started. Many individuals are making their lives successful by doing early morning simran. The
early morning simran started first at Sri Guru Singh Sabha Gurdwara, Southall. Gradually, the
practice spread to many other Gurdwaras in England; for example Ramgarhia Sabha, Southall;
Gurdwaras in East Ham, London, Coventry, Bebe Nanaki Gurdwara Birmingham and Gurdwaras in
Canada and Singapore. This is a great initiative. That Sikh is most fortunate, who sits in the
presence of Sri Guru Granth Sahib Ji to do simran.

Pure Soul

(A)

One day Bibi Kulwant Kaur told me that a simran programme had been started for little children in
the library of the Singh Sabha Gurdwara. That four or five years old children were doing simran on
harmonium and tabla. She asked me to inform others as many Songot knew me.

Hearing this I went to see. At that time, I also had Simrat Singh, age two and a half years, with me.
This child sat right in front near the harmonium and started doing "Waheguru" simran. Seeing the
children doing simran in this way, I remembered my own childhood. If the parents wish, they can
create a religious interest in their children from childhood. For example, the mother of Farid used
sweets (misri) to get him interested in God worship. A child's mind is simple and pure. A child will
get interested in whatever guidance is given; just as small branches will turn whichever way you
bend them. However, as they get older, they become more difficult to bend. In the same way one
forgets God when one gets caught in worldly matters and attractions.

"O my Dear Lord of Souls, one who meets with the Sat Sangat, the True Congregation, is saved."
(SGGS p. 495)

Early in the morning, Kalyug (see Glossary) spreads its warm and inviting blanket over everyone;
those blessed by Sri Guru Nanak Dev Ji, do get up early in the morning and, with the Saadh Sangat,
recite Naam in the presence of Sri Guru Granth Sahib Ji. It can be seen now, that while the parents
are sleeping, the children are reciting Naam in the presence of Guru Ji. Some children walk to the
Gurdwara in very cold weather and attend Naam simran in the morning but the parents remain
ignorant. Some young Gursikhs got together to work out some programme for youngsters. With
the initiative taken by Bhai Swaraj Singh, the young people started a programme of Sikhi
workshop. The children have one ambition and that is to become linked with the Guru (i.e. to
understand and adopt Guru's teachings); to get closer to Waheguru by reciting His Name (Naam).
With this aim in mind, Bhai Harjit Singh, Bhai Rhupinder Singh and little children hold this
workshop every Sunday. Their desire is that Naam should reside deep in the minds of little
children and they say Ardaas, "O' Sataguru Ji! Be merciful towards your children. We are ignorant
and forgetful. Show us your way and grant us the gift of Naam simran." Following the Ardaas, the
children close their eyes and meditate on Waheguru Mantar (mystical formula) with alert minds.
Children age 4 to 12 attend. Bhai Harjit Singh Ji wears full Sikhi baana (dress) so that the children
are duly impressed by the Sikh dress and life style.

The children join together to recite the Mool Mantar. Bibi Jaswinder Kaur and Bibi Amardeep Kaur
lead with the words and the children recite after them. Little children keep the beat with small
metallic musical instruments. With Guru Ji's blessing this recitation goes on in this way for about
one hour with a room full of children. Then Bhai Harjit Singh recites the stories of Baba Deep
Singh, Baba Banda Singh Bahadur and many other famous Sikh warriors. The children are very
bright and some of them also recite historical stories. A six-year-old boy Simran Singh wears
orange Sikhi dress and a blue cloth around his waste [kamar kassa). He too recites a sakhi
(religious story: see Glossary) once in a while.

One day he recited the sakhi of Sajan Tthag. He spoke in a passionate clear voice, "Said Guru
Nanak Dev Ji: Sajan! You are not a sajan (friend) but a tthag (swindler and a thug)!" All children
listened with radiant faces. One feels cool and peaceful on seeing such scenes. Bhai Ranjodh Singh

and other colleagues together have painted a beautiful blue Khanda (double edged sword which is
in the centre of the Sikh insignia) on the wall with great dedication. All face that way with folded
hands for the concluding Ardaas. Gratitude is offered to Guru Ji. Towards the conclusion of the
Ardaas, all children raise the Khalsa slogan of:

Deg Tegh Fateh

May Khalsa Langar and charity continue; and, victory be to the sword of the Khalsa.
Pa nth KiJeet

May the Panth be ever victorious

Raj Karega Khalsa
The Khalsa shall rule.

At such times, the unity of the children and their innermost desire for the rise of the Khalsa
religion and Panth (as a religio - political global organisation) is clearly to be seen. Bhai Ranjodh
Singh and Harminder Singh put up on the notice board, the English translation of the morning's
main Hukamnama (Mukh Vaak) from Sri Guru Granth Sahib Ji. In this way they help the children
who cannot read Gurmukhi (Panjabi script) to understand the meaning of the Hukamnama. This is
a praiseworthy sewa.

(B)

I attend the Singh Sabha Gurdwara from 10.00 to 11.00 in the morning for simran. Bhai Sukhdev
Singh and Bibi Amarjit Kaur are off from work on Saturday. I requested them to attend simran and
bring Simrat Singh with them.

When Bhai Sukhdev Singh comes to the Gurdwara he always says "GurFateh" to the Nishan Sahib
(Khalsa flag in front of the Gurdwara). I was very pleased when he said "GurFateh" to the Nishan
Sahib. I went and sat inside. Simrat also went inside, did matha tekan like grown ups, got the
Prasaad and came and sat next to me. When we came out, Bhai Sukhdev Singh Ji told me, "When
we are at home together, he realises when we are going to the Gurdwara, and he starts saying "I
want to go to Baba Ji's house." Then he holds out both his hands with palms upwards as if for
receiving Prasaad at the Gurdwara and says, "I want Prasaad at the Gurdwara." He then brings
and places our shoes in front of us and says, "Let us go"." I was very pleased to hear this.

In this way, everyone is pleased to see little children performing matha tekan with such devotion
at the Gurdwara. Who knows how pleased Guru Ji is. Guru Ji is so charitable that he destroys all
sins of earlier life cycles of the child. I pray to the Sangat to bring their children to the Gurdwara
and make their birth, a success. If the parents do not bring their children along with them to the
Gurdwara, then how would the children know anything about Sikhi. I asked Bhai Sukhdev Singh Ji,
"Do you know why we perform matha tekan to Nishan Sahib?" He replied, "It is the Nishan
(symbol) of our religion, so we give it that form of respect." I told him, "For this Nishan, thousands
of Singhs have sacrificed their lives. The Shaheeds (holy spirits of the martyr Singhs) guard the
Nishan Sahib. Therefore, it is our duty to say Gur Fateh (Sikh salutation) before the Nishan Sahib.
(Editor's personal note: Nishan Sahib, should one matha tek or say GurFateh? While it is the
editor's desire to retain the main text in its original format, it needs to be understood from the
Gurmatt aspect that the Sikh salutation of "Waheguru Ji Ka Khalsa; Waheguru Ji Ki Fateh" before
the Nishan Sahib would be fully acceptable, matha tekan is strictly reserved for the GurShabad in

Sri Guru Granth Sahib Ji only. Therefore, matha tekan before the Nishan Sahib should be
interpreted in this context.)

"You look after Simrat, so start him with regular simran of "Waheguru". I too started simran at a
very early age." Bhai Sukhdev Singh Ji asked, "Bhai Sahib Ji, he is so small, how can he do simran? I
am not confident that he would do simran, for he does not understand anything." Bibi Amarjit
Kaur said, "Why not? Bhagat Kabir Ji says:-

"Just as Dhroo and Prahlaad meditated on the Lord, so should you meditate on the Lord, O my
soul. | | 1 | | O Lord, Merciful to the meek, I have placed my faith in You; along with all my family, I
have come aboard Your boat. 1 1 1 | | Pause | | When it is pleasing to Him, then He inspires us to
obey the Hukam of His Command. He causes this boat to cross over. | | 2 | | By Guru's Grace, such
understanding is infused into me; my comings and goings in Reincarnation have ended. | | 3 | |
Says Kabir, meditate upon the Sustainer of the earth. In this world, in the world beyond and
everywhere, he alone is the Giver. | | 4 | | (SGGS p. 337)

Bhagats Dhru and Pralad also started reciting Naam at a very early age."

Bhai Sahib said, "I said, "I shall believe, if I hear with my own ears." After two or three weeks I
went to Bhai Sukhdev Singh Ji's place and Bibi Amarjit Kaur told me, "One day I was combing
Simrat's hair and he said, "Oh! oh! Taaee Ji... .pain!" I asked him, "Do your hair hurt?" He nodded
to confirm. We have a picture of Bhai Taru Singh on the wall. I told Simrat, "Look! His head did not
hurt even though his scalp was taken off. He did not feel pain because he did "Waheguru" simran.
You say "Waheguru, Waheguru" and your head will not hurt either. Simrat started uttering
"Waheguru, Waheguru, Waheguru...." in his sweet childish voice. I touched his hair very gently
and asked him, "Does it hurt now?" He said, "No Taaee Ji." I told him, "Because you are saying
"Waheguru, Waheguru" so your hair do not hurt. You should say "Waheguru, Waheguru".

"O God, Treasure of Mercy, please bless me, that I may sing the Glorious Praises of the Lord. I
always place my hopes in You; O God, when will you take me in Your Embrace? | | 1 | | Pause | | I
am a foolish and ignorant child; Father, please teach me! Your child makes mistakes again and
again, but still, You are pleased with him, O Father of the Universe. | | 1 | | Whatever You give me,
O my Lord and Master, that is what I receive. There is no other place where I can go. | | 2 | | Those
devotees who are pleasing to the Lord, the Lord is pleasing to them. Their light merges into the
Light; the lights are merged and blended together. | | 3 | | The Lord Himself has shown mercy; He
lovingly attunes me to Himself. Servant Nanak seeks the Sanctuary of the Door of the Lord, who
protects his honor. II 4 M"
(SGGS p. 1321)

"Through Satguru Ji's blessing, Waheguru's Naam now resides in his mind and he keeps on reciting
"Waheguru, Waheguru

"One day we were all watching the video of Sri Hem Kunt Sahib. After seeing it, when we were
going to switch off, he said, "I want to see more, do not switch off." We said, "OK. We will rewind
it and put on again." He started crying and said, "Put on quickly." We put it on where it had
stopped. When they recite "Waheguru, Waheguru, Sat Naam Sat Naam..." in the video, he also
starts reciting. He likes that Shabad very much.

"He also likes the Shabad "Waho waho Gobind Singh Ji, Aapay Gur Chela" ("Wonderous Gobind
Singh Ji, Himself the Guru and the Disciple"), and starts reciting it whenever he likes. When he
feels he says "Waheguru, Satnam". One day he started chanting in his sweet voice:-
Waho waho Gobind Singh Ji Aapay Gur Chela Bajan Waalay Gobind Singh Ji.

("Wondrous Gobind Singh Ji, Himself the Guru and the Disciple The Lord of the Hawk, Gobind
Singh Ji.")

"I was left wondering from where he heard "Bajan Waalay Gobind Singh Ji". It is only when I heard
the original Shabad carefully that I understood that he had heard it in that."

Bhai Sukhdev Singh said, "Now I am convinced that a little child can do simran. He keeps watching
this film (of Hemkunt Sahib) all day. He has learnt how to rewind the film and put it on again. No
one can interfere and put on another film. No one else can watch any other programmes on the
television. He carries such authority that no one can say anything to him. He does not allow the
other children, Balwinder Singh and Jaswinder Singh to watch any programme. He wants to
continue seeing "Waheguru, Waheguru.." film. He says, "Bha Ji, I want to watch "Waheguru,
Waheguru" and sends them upstairs feeling upset. No one says anything to him because he keeps
reciting "Waheguru" as he watches the video. If he goes to someone's house and a religious film is
on, he wants to continue watching it. That is what happened one day. His mummy says that they
went to someone's house and they had a kirtan video on. We started watching. After sometime
they wanted to see another programme, but he said he wanted to continue seeing only the kirtan
video. He would not allow them to switch it off. They too were surprised that this little child was
listening to kirtan so intently.

One day Simrat came to the Gurdwara with Bhai Sukhdev Singh. Bhai Sahib started cleaning the
shoes. Seeing his Taaya Ji (father's elder brother) cleaning shoes he wanted a piece of cloth to
clean shoes. He imitates whatever the older people are doing. He wanted a piece of cloth
immediately and started crying. Bhai Sahib said you will get a cloth only if you clean the shoes. He
said, "Yes, I will." When given a piece of cloth he started cleaning shoes. If he is not taken to the
Gurdwara, he takes everyone's shoes out, cleans them and puts them back.

(C)

One day I went to meet Harkirat Singh and Harjot Kaur in Birmingham. Harkirat's grandmother
Darshan Kaur Ji said to him, "Show Baba Ji how you do simran." I was very pleased to see two and
a half years old Harkirat doing swas-swas simran (see Glossary). Bibi Darshan Kaur told me, "Every
Sunday we take him to Bebe Nanaki Gurdwara. He attracts everyone's affection and does not
regard anyone as a stranger. One day, when we went to the Gurdwara, after matha tekan he went
and sat in the lap of Bhai Harbhajan Singh Sagoo. At that time Bhai Sahib was doing swas- swas
simran. Seeing Harkirat sitting in his lap, Bhai Sahib was very pleased and started whispering swas-
swas simran in his ear. Harkirat also started doing simran in the same way."

I thought it surprising, that a two and half years old child was doing swas-swas simran. Only the
Pan] Piaray gives guidance for such simran. This child has not taken Amrit, but due to his past good
deeds, Naam now resides in his mind. This child has one other quality, that if someone's head is
bare while Paatth or simran is going on, he goes and covers that person's head. One day he came
to our house and it was our wish that we should hear simran from him. I asked Harkirat Singh,
"How does Bhai Sahib Harbhajan Singh Sagoo do simran?" hearing this he started doing swas-swas
simran. While he was reciting simran, he noticed that Bibi Dayal Kaur's head cloth had slipped back

on her head. He first went and covered her head then continued with the simran. His interest in
simran is due to his grandmother. Whenever his grandmother recited the Paatth of Sukhmani, she
would cover his head and asked him to sit near her. If all mothers ask their children to cover their
heads then they will do this when they are older. Younger children copy the older children. As
Harkirat does simran, so also does Eksimar. When Bibi Darshan Kaur teaches Paatth, then the
younger one also recites it. Harkirat reads this Shabad:

(Ucha dar Babay Nanak da)

"High (much esteemed) is the door of Baba Nanak.

I heard the fame and came.

High is the door of Baba Nanak."

(D)

Once, in the form of a Sangat comprising myself, Bhai Satnam Singh, Bhai Jaspal Singh, Bhai
Harbhajan Singh, Bibi Mandeep Kaur, and Bibi Manjit Kaur, we went to see the Gurdwaras of East
Africa. While coming from Nairobi to Mombasa, we stayed at Makindu Gurdwara. This Gurdwara
is on the road and there is a large Sangat on Sundays. While we were there about 25 children
came with their families for the darshan (holy sight) of the Gurdwara.

It is my interest to always take something for children with me wherever I go. I had with me small
Khandas, small booklets and other religious souvenirs. I spoke to Bhai Satnam Singh and suggested
a Gursikhi workshop for the children. We asked the children's parents. They were pleased to hear
this as their children would learn about Sikhi. All the children were called together. Bhai Satnam
Singh asked the children, "Why do you regard Guru Nanak Devi Ji as the greatest Satguru (True
Guru) Nanak?" The children fell silent.

Satnam Singh explained, "Guru Nanak Dev Ji regarded all religions as equal. He did not regard one
religion as lower than the other. For this reason Guru Nanak is remembered with affection as the
highest True Guru." He then asked, "What were the names of the younger two Sahibzaaday
(Princes). Many children responded correctly: "Sahibzada Fateh Singh and Sahibzada Jorawar
Singh".

Bhai Sahib said to the children, "The nine and seven years old, two younger children of Guru
Gobind Singh Ji preferred to die than to give up their religion. They loved Sikhi" I said to the
children, "Raise your hand if you know Panjabi." About half the children raised their hands. I said
to them, "You should all learn Panjabi." And to their parents, "You should teach your children
Panjabi and also the Paatth of Mool Mantar. Your children should be able to do Guru Granth Sahib
Ji's darshan (i.e. be able to read)." To the older children, "You should learn the Paatth of Jap Ji
Sahib.' I distributed gifts of Sikhi souvenirs to all children.

(E)

A well attended Gurmatt camp is held in England during the summer holidays with about 250 to
300 children attending from England and Europe. Gurmatt is taught here and, also, children take
part in sports. It is most surprising that five year old Harwinder Singh played very lively gatka (Sikh
art of self defence) with a young Sikh. The Sangat was very pleased. I too was most pleasantly
surprised to see such a demonstration of gatka skill from so young a person. I asked his father
Uptej Singh (Teji), "How did he get interested in Gatka. He said, "When his mother was expecting
him, she would listen to the Paatth of Sri Guru Gobind Singh Ji's Bani of Akal Ustat. She would pray
to Guru Ji for a child who would preach Sikhi. When he was two and a half years old, he would

himself put on and watch video films of gotko playing, and said he wanted to learn the art. He was
so keen that he would get hold of a stick and would start swinging it around. Seeing his interest, I
decided to teach him. When I used to go for teaching gatka, I would take him with me and he
learnt very quickly. Seeing him play with such skill, the Gurdwara Committee wanted him to play
at the Nagar Kirtan, so that other children would see him and develop an interest."

Didar Singh Nihang was the first person who started teaching gatka at the Singh Sabha Gurdwara.
Prithipal Singh, Kulwant Singh, Harbans Singh and some other Sikhs used to go for training. Then
Giani Pritam Singh started teaching. At the Nagar Kirtan, demonstration of gatka skills is very
popular. These days Uptej Singh (Teji) teaches gatka. He is so keen that he himself went to India to
learn the skills. Many people, including ladies and children, take part in his class. He has generated
much interest amongst the children and young Sikhs.

The tradition of gatka was started from the days of Guru Ji's. The ancient Singhs would
demonstrate their skills before the Guru and receive His appreciation. Prizes were given out. Gatka
is played at the festival of Hola Mahala (at Anandpur Sahib in Punjab). The sport of gatka has
become so popular, that Teji now goes to other countries to teach. His small son is two and a half
years old and he is also very keen and keeps swinging around a stick.

My Memorable Raaen Subaaee

(Rooen Subaaee = all night continuous Gurbani kirtan)

The first ever Raaen Subaaee Kirtan of children was held on 25 December, 1996, at Sri Guru Singh
Sabha Gurdwara, Southall, in remembrance of the martyrdom of the younger Sahibzaaday (Shotey
Sahibzadey) i.e. the two younger Princes of Sri Guru Gobind Singh Ji.

One day, I went to the office to hand in the donations from the early morning Naam Simran. At
that time the General Secretary Harpal Singh Brar and the Head Granthi, Giani Shamsher Singh
were sitting there. I said, "You are teaching the children kirtan, Panjabi classes are also held. The
committee is doing a good job. However, you should give the children free time to do kirtan. The
secretary said, that time was being given to the children, and that they did kirtan every Sunday." I
suggested that not sufficient time was being given. That all the children learning kirtan should
have the opportunity to sing kirtan in Sangat so that their confidence increases. That the parents
would be very happy to see their children singing from the Gurdwara stage.

I suggested, "Why shouldn't we hold a Raaen Subaaee programme?" The Secretary said, "Make a
list of the names of the children and we will consider it further." Bibi Kulwant Kaur made a list of
the children in the Sikhi workshop and handed it over. Giani Ji was very pleased that there were so
many children who could do kirtan. He said, "You give us a fixed date and we shall announce it on
the radio."

We agreed the date of 25th December. After the programme was fixed, many of those who got to
know about it, asked me, "Can the children do kirtan all night?" All were suggesting that at least a
few older Gurbani singers should be included. I said, "Have your faith in Guru Ji. For Satguru Ji
Himself would give the energy and the enthusiasm to the children."

Before the Raaen Subaaee, groups of children carrying harmoniums and tablas, started arriving.
One room was filled with these musical instruments. It looked as if someone had opened a shop of
these instruments. Soon the stage was surrounded by children. It was a sight worth seeing. The
children were so keen to sit as close to the stage as possible, so that their turn would come first.
Many children had arrived dressed in full raagi (professional Gurbani singers) dress. The Ardaas
for the start of the Raaen Subaaee was done by an eleven year old Jaspreet Singh with great
devotion. All joined in with full concentration. Following the Ardaas, 14 year old Pavandeep Singh
read the Hukamnama from Sri Guru Granth Sahib Ji. The Sangat were very pleased and much
impressed by the proceedings. The Darbar hall was full by this time. Before starting the Raaen
Subaaee, five years old Simran Singh recited the story of Sajan Tthag in great spirit. The kirtan was
started by very young children. Kulwant Kaur was the stage secretary. The children were so keen
that they came to ask her from time to time when their turn was.

One jatha (group) would get up and the other would be ready to take its place. The names of
many children were not in the list, but they were keen to take their turn to do kirtan. Some were
so absorbed in kirtan that they would forget that their time was up. Kulwant Kaur was concerned
that there were so many children and they should all get some time. She kept handing in small
notes to those doing kirtan, that time was up, but some were so devoted to their kirtan that they
would not even look at the clock. All the Sangat were enjoying the kirtan.

Some very small children, who could not do kirtan, nevertheless, sat with the older children who
were singing on the stage, to get their attendance noted by the Sangat. In the same category were
three years old Simrat Singh and six years old Talwinder Singh who ensured due note of their
attendance by making an appearance on the stage. There were two khad-taals (wood pieces with
loose metal rings for producing a metallic-beat) lying on the stage. Talwinder picked them up and
started playing (These days, few can play some of these ancient instruments like large dholkis,
mardangs, shainas, khad-taals, chimtaas. bells and ghungrus, which were played in unison with
great impact, at massive Diwans in Punjab held by large sant groups singing Gurbani in the
countryside. Instead, our raagis have settled for the western harmonium, and tabla which is a
recent invention. String instruments common in the olden days, have almost disappeared from
Gurdwara stages). I thought, "These two are sitting together and may cause a disturbance. One
may lead the other into trouble, but both turned out to be wise and did not create any problem.
Both started playing one khad-taal each. Doing such energetic exercise, Simrat felt hungry. He was
so lost in his own thoughts that instead of his mummy, he went and sat in another lady's lap and
asked for milk. That lady was surprised but very pleased and stroked him with affection. When he
realised his mistake, he uttered, "Oh my God, not my mummy." He went to his TaaeeJi (father's
elder brother's wife) who was sitting near and asked for milk. After drinking milk he was back on
the stage.

The melodious Gurbani kirtan by young children went on all night and the Sangat enjoyed it very
much. Many had come just for matha tekan, but hearing the kirtan sat down to listen. Many asked
from where the children were learning kirtan. Many other children were impressed and resolved
to learn kirtan so that they could take part in the next Raaen Subaaee, dressed in the same way as
these children.

Many in the Sangat sat on all night for they did not feel like leaving. Many Singhs would ask their
Singhanis (wives) to come away but the latter would say, "Let us hear the next Jatha and then we
will go." And so in this way it was early morning. When at 4.00 in the morning, recitation of
"Waheguru" started then all forgot about going home. One hour of simran passed so quickly. The
Ardaas was done after simran. After the concluding Ardaas, the Sangat praised the programme.
They had enjoyed the programme very much. The President, Himat Singh Sohi, distributed prizes
to the children.

Many said from the Sangat that such special programmes should be organised for the children in
future. There should be at least one Raaen Subaaee in a month. The children would be much
encouraged to improve their kirtan. Sangat were full of praise for the organisers. The children who
were unable to get time, asked when the next programme would be and requested that they
should be given time first.

These children were sincere and simple; there was no jealousy in them or any greed. They were
doing kirtan just to please the Guru. The very small children, although, they did not understand
Bani, but when the chant of "waheguru" was being recited, they joined in loudly.

If a child goes and sits in own parents' lap they are so pleased and give the child so much affection;
they are so proud of the child. In the same way these little children sat in the lap of Sri Guru
Granth Sahib Ji and sang His praises; how pleased Guru Ji must have been.

I shall never forget this Raaen Subaaee and the other which was organised by Giani Amolak Singh
(in the mid sixties). These were great spiritual experiences.

This Raoen Subaoee by children had such an impact on certain individuals that their lives changed.
One such person is Committee Member Balkar Singh Dhillon. Bhai Balkar Singh met me and said,
"Seeing the children doing kirtan all night had a great effect on me. I thought, I have wasted my
life. I should also make good use of my time. When the early morning simran started then I was in
a state of bliss." He asked, "Let me know if I can do any sewa. If you want to have other
programmes, let me know; I shall myself make all arrangements."

I have seen that this family attends simran daily. Bhai Sahib gives much support for the Sikhi
workshop for children. The lives of many children are changing. Little children are doing katha,
kirtan and simran.

Gurmatt Discussion

(Some of my replies to questions asked by Gursikhs from time to time.)

(A)

One day Bhai Sukhdev Singh and I were discussing Gurmatt topics and he asked me, "Bhai Sahib Ji,
how can one quickly reach the spiritual stage, so that Waheguru resides in one's mind and
salvation is achieved?"

I explained, "It takes the effort of many life times to reach this stage. After taking many births
there comes a time when, through the grace of Waheguru, this stage is achieved. There is a need
for a lot of simran."

Bhai Sukhdev Singh, "Bhai Sahib Ji, what should one do in this life?"

I said, " To meet Waheguru, one has to give up three things: "Rise at Amrit vela (early in the
morning) and contemplate on the praise of Waheguru." (Jap Ji Sahib: SGGS p. 2)

"These three things one must give up are: early morning sleep; another's wealth and another's
body (i.e. extra-marital relations)."

"If one follows these principles, attends Guru Ji regularly and does simran early in the morning,
then Guru Ji helps such a person. If one is unable to get up then Guru Ji sends Shaheed Singhs to
wake a Sikh up. When the Shaheed Singhs come to wake up a Sikh, from that day his mind gets
totally immersed in simran. When a Gursikh reaches this stage, then Waheguru is very close to him
and saves him from the three things mentioned above. These are the first three steps to reach
Waheguru. The one who passes these three steps reaches the fourth. Then Waheguru Ji shows
many kautaks (unusual experiences) to such an individual. In this stage the physical body remains
here and the ethereal body escapes through the dasam duar (tenth gate - see Glossary) to see
numerous phenomena of nature and then returns into the physical body again. When the soul
returns to the body, then the chant of Waheguru starts in the body in such a way that it is difficult
to stop it. If a person reaches this stage then it is important to beware of haumai (ego-centricity or
arrogance).

"When I started simran, Waheguru made me experience many unusual phenomena. Many
Gursikhs reach this stage, but cannot remain unaffected and humble. They tell others and the
word spreads. Waheguru Ji is not happy when this happens. It takes a great deal of effort to reach
this stage again.

"Indulgence in useless dramatic exhibition of magic, (From such practices) Godly people (refrain
because they) are ashamed (to compete with God)."
(Bachittar Natak Patshahi 10)

If Waheguru has blessed someone then one should not tell others. The same happened with me at
the beginning; I would see kautaks and tell others about them. This was a great loss to me. Then it
would take me many months of simran to reach that stage again. If you tell people then you
cannot make further progress.

Once Giani Amolak Singh Ji advised me, that just as someone who has wealth, will not talk about
his bank balance; not even to his own family, so Naam is real wealth, the more silent you remain
about it, the better. After that I did not talk to others about my spiritual experiences.

(B)

Bhai Sukhdev Singh: "Bhai Sahib Ji, what are the things which interfere with the path of bhagti
(meditation on God's Name)?" I replied:-

Firstly, Gursikhs must have complete faith in the Guru. When doing simran, a Gursikh should
regard the Guru as ever present with him.

"My Guru is always with me, near at hand. Meditating, meditating in remembrance on Him, I
cherish Him forever." (SGGS P. 394)

A Gursikh's mental make-up should be so disciplined that he or she should remain even tempered
(unaffected) by pain or happiness. Simran should be done with such conviction as if it is being
recited to Guru Ji, Who is sitting right in front of the Gursikh. Some Gursikhs take Amrit but fail the
first test set by Guru Ji. If they experience any sorrow they start complaining to Guru Ji. They do
not have total faith in Guru Ji. Any good or bad life experience should be regarded as the Will
(Hukam) of the Guru. The Will of Guru Ji should be accepted in total faith and gratefully (Sri Guru
Gobind Singh Ji's life is like a light-house regarding acceptance of Waheguru's Will (Bhana). He,
gratefully, regarded the "loss" of his four sons as the safe return of what had been entrusted to
him by Waheguru Ji. His Ardaas at the time, was an Ardaas of thankfulness! That is Guru Ji's
guidance by example, for us regarding acceptance of sorrow or pain as Waheguru's Hukam). Pray
to Guru Ji:-

"Satguru Ji, please spare us any trials (tests); we are not strong and may waver. Give us the
strength to accept Bhana (Your Will)"

Simran erases all bad deeds of past lives and this life. When they have been totally eradicated, one
starts enjoying a state of bliss in simran (due to a clear conscience through repentance, humility
and sewa). As Guru Ji says:-

"But when the intellect is stained and polluted by sin, it can only be cleansed by the Love of the
Name." (SGGS p. 4)

It is only through simran that dirt of sins is washed away from the mind.

"The mind of the faithless cynic is like a crazy elephant. It wanders around the forest, distracted by
attachment to Maya (see Glossary)." (SGGS p. 415)

Guru Ji says, that caught in the vicious cycle of maaya (worldly attachment and craving for more -
see Glossary), the mind is charging around like a mad elephant. It is important to control this mind.
It is also important to take Khanday Baatay da Amrit (Ambrosial Water (Amrit) of the double
edged sword (khanda) and the iron bowl (bata) and accept the Guru's Hukam (Will and Order).
One should follow the orders of the Panj Piaray given during the Amrit Sanchaar ceremony, to get
up early in the morning and to recite the Five Bonis (see Glossary). The Amrit vela starts at 1.00am
in the early morning (One and a quarter pehar before dawn. A pehar is three hours, (see
Glossary)). At first, sleep will trouble the devotee; the cure for that is to sprinkle the eyes with cold

water, or do simran aloud. It takes some years to overcome the problem of sleep. It took me 15 to
20 years.

Secondly, the mind will wander while doing Simran (Furna (with hard "r", are dream-like thought
flashes in the mind. They may be in the nature of sankallap (good) or vikallap (bad). The furna
need to be overcome through Naam simran). When some thoughts begin to trouble the mind then
start a loud chant of "Waheguru, Waheguru" to bring the mind back to simran. When Naam
resides in the swas (each life breath), then thought concentration is achieved. The tongue also
stops and nothing is heard by the ears. The soul is enjoying the bliss of Naam (The God's Being or
Holy Presence). The body becomes light. Much simran is needed to reach this stage.

It took me 15 to 20 years to reach this stage. That is my experience. Some Gursikhs expect this
stage immediately on taking Amrit. Many unusual experiences are felt when doing simran, but it
takes a long time to start enjoying the true bliss of Naam (feeling at one with the Divine Being).

Thirdly, the five evil influences, lust (uncontrolled sexual desire), anger, greed, attachment and
self-centred conceit (ego) trouble the mind. Lust troubles most. It poses a great challenge and it is
very difficult to free oneself from this basic human instinct. I too have suffered from it for many
years. At times my mind became very unsteady and troubled me. I would keep thinking, "I do
simran, I get up early in the morning, but why do these thoughts and dreams trouble me so.
Sometimes, I became depressed and would begin to doubt this path of bhagti (meditation on and
devotion for Waheguru's Naam) in great distress, I would pray to Waheguru Ji to free me from the
bad dreams. When I became very distressed then a, achint Shaheed Singh (appearance of a martyr
Singh outside my thoughts) would console and encourage me and ask me to rise for Naam simran.
Then I would take heart again and felt the presence of Satguru with me. I have noticed that these
days almost everyone is caught up in maaya's (see Glossary) net in the form of female attraction.
Whatever true wealth (of Naam) they save, is looted by the Five bandits (the Five evils mentioned
above). The spiritual credit of Naam simran - the true wealth - is lost.

(C)

Once a Gursikh asked me the meaning of subtle (or unseen) haumai (ego, also see Glossary).

I explained that people do not recognise the unseen haomai. After doing research of Bani I
understood that sewa, simran, humility and charity (doing good deeds for others) are the four
pillars of Sikhi. If the four supports of a bed get infected by woodworm, they become weak from
the inside. The effect of unseen haumai is like that. The symptoms are: to be jealous of someone;
to condemn others and to gossip about others; to feel happy listening to own praise; and, to think
bad about others. In this way the unseen haumai affects a person from the inside. The victim does
not realise this until that person misses the main objective of life. This haumai is most dangerous.

"Whoever I see is diseased. Only my True Guru, the True Yogi, is free of disease." (SGGS p. 1140)

Only the Satguru is without haumai.

"Naam is the medicine for all types of disease." (Sukhmani: GGS p. 274)

There is only one way to save yourself from this disease of unseen haumai and that is through
continuous Naam simran; do this as long as you can and say and pray to Waheguru Ji.

"I run around in all directions, searching for the love of God. The five evil enemies' are tormenting
me; how can I destroy them? (Guru's response:) Shoot them with the sharp arrows of meditation
on the Name of God. O Lord! The way to slaughter these terrible sadistic enemies is obtained from
the Perfect Guru." (SGGS p. 1363)

In this Shabad, Sri Guru Arjan Dev Ji is praying to Waheguru Ji, "My desire is to recite Your Name,
but the Five (lust and anger etc.) are so powerful that they prevent me from doing this."
Waheguru Ji replied,

"To control these (evils) and to free yourself from these, shoot the sharp arrows of Naam. "

A person should not give up in disappointment. Satguru Ji comes to the rescue at times to ensure
that a person does not waver. At times one hears kirtan and sometimes feels as if one is in the
presence of Guru Ji. The mind experiences these positive aspects of Gursikhi and becomes steady
again. Sometimes, one becomes proud about doing simran. Thus, this subtle form of haumai
pollutes the mind, for you cannot have two swords in the same sheath. So where there is haumai,
Naam cannot reside there. To get rid of haumai, one should go to the Gurdwara and do sewa
(service in humility) of cleaning Sangat's footwear.

(D)

I am asked sometimes:

"Bhai Sahib Ji, what is the difference between doing simran at home and doing simran in Sangat at
the Gurdwara?"

I explain: One has to make a special effort to go to the Gurdwara. If a person walks to the
Gurdwara, his feet are purified. Those who go in a car, also spend their time usefully. If one
decides to go to the Gurdwara, but is unable to attend, in the Age of Kalyug, even that intention is
rewarded because the intention was good. When a person goes to the Gurdwara then the dust of
the feet of Sangat touches one's forehead. The spiritual fruit of cleaning Sangat's shoes early in the
morning is great. Eyes are purified by Guru Ji's darshan (holy sight) early in the morning. The
tongue is purified by simran. The resonance of Naam simran by the Saadh Sangat increases the
effect of simran many times. If one hundred Gursikhs are doing simran the impact on the soul,
and, therefore, the benefit, will be multiplied one hundred times. Sri Guru Nanak Dev Ji has given
the Sangat the highest status. If one does Naam simran in the presence of Guru Ji in the morning
then the sins of many previous life cycles are washed away.

"The bumble bee is greedy for the flower's fragrance; finding it, it traps himself in the flower. Just
so, the humble Saints love the Lord; beholding the Blessed Vision of His Darshan, they are satisfied
and satiated." (SGGS p. 708)

An insect loves the fragrance of flowers but meets its death in the bosom of the flower. However,
look at the praise of the Guru, that a Gursikh sitting in His lap (presence) becomes immortal (i.e. is
freed from the cycles of birth and death). Many people prefer to sit at home to do simran with
own family. In that way they can redeem their own family only but cannot help others. Sri Guru
Nanak Dev Ji could have done the same, but His main aim was to connect every human being to
the Guru's Charan (holy feet of the Guru, symbolic of concentration on Guru's Shabad in total
humility). The people redeemed by Guru Ji included such sinners as Sajan Tthag, Kauda Rakhash,
Vali Kandhari and many such evil doers. Guru Ji went to these people to redeem them. If we, the

Sikhs of Guru Nanak sit aloof like yogis, then what is the difference between us and the monastic
yogis.

(E)

"Bhai Sahib Ji, is it important to live the life of a householder?"

"Yes, if an individual is seeking salvation then the family life is important. If one attempts to do
meditation without being married, then the mind will remain unstable. This is the Age of Kalyug
and the unstable mind continuously runs towards worldly attractions and wasteful life style. It
takes many years of simran to stabilise the wandering mind. Even then lust is a great evil force and
will continue to trouble the mind. Most of the great avatars (saints and prophets) who came to
this world, were married. Of the Ten Gurus nine were married (Sri Har Krishan Ji's Light merged
with Waheguru Ji when He was only 8 years old). Sri Ram Chandar Ji, Bhagwan Krishan, Shiv Ji,
Mahatma Budh, Brahma and Muhammed Sahib, they all had families. So, it is important to get
married. Akal Purakh (Waheguru) established all creation in two parts, for example, man/woman;
night/day; birth/death; youth/old age; sunlight/darkness; earth/sky and sorrow/happiness etc.
Akal Purakh has established this meaningful system. The day is for working and the night is for
resting. Married life is for procreation, so that life may continue. Those saadhus and satits who say
that one should not get married are breaking the Divine Law. However, there are other great
saints who did not get married because they were sent for preaching religion; they have been sent
by Guru Ji Himself. Examples of such holy people are: Sant Baba Atar Singh Ji Mastuanay-waalay,
Sant Baba Karam Singh Ji Hoti Mardan, Sant Baba Jwala Singh Ji Harkhowal, Sant Baba Gurmukh
Singh Ji Patialay-waalay, Sant Baba Isher Singh Ji Rare-waalay, Sant Baba Bhan Singh Jagraon, Sant
Baba Nand Singh Ji Kaleran-waalay and many others; no one can equal their saintliness. They
would recite Bani all night and do simran.

It is my own experience how troublesome lust (sexual urge) can be when one engages in
Waheguru meditation. I too spent life as a family man for five or six years. I used medicine too to
control this distracting force. From the day I was blessed by Guru Ji's darshan, my mind did not
waver. This was a gift of Naam. My life changed. For controlling this distracting influence, it is
necessary to do simran for 10 to 12 hours a day. Then a stage is reached where lust cannot trouble
a devotee. Some Gursikhs ask me, "Being family people, how can we do so many hours of simran?"
The way this can be done is that if two members of a family sit together to do Paatths of Nit Nem
and Sukhmani and simran, then it becomes a Sangat and the reward doubles. In the same way
while doing daily chores one should keep reciting all the Bani one knows by heart. Proceeding in
this way, with Guru Ji's blessing, one achieves spiritual success while living a normal family life."

(F)

"Bhai Sahib Ji, tell us something about cult and yogic powers." (Mental or supernatural powers
developed through austerities.)

(Editorial note: The central theme of Gurbani is to control the aimless wandering of the mind
which harms both, worldly and spiritual objectives of this life. Whether some experiences
described by Bhai Sahib Ji can be explained logically or (psychologically) is to miss the point.
Regrettably, the modern (clever and arrogant) mind will insist on scientific/logical explanations;
but then Gurbani says that everything is within His Will and everything can (ultimately) be
explained once His Will (Hukam or Order of Scheme of Things) is understood. The Gursikhi stress in
this life is on continual and continuous mind-focus on Naam. The Omnipresent, Omniscient and All
Pervading Presence of The Ultimate Reality, "Waheguru", the One and Only Mystical Formula

(Mantar) for a Gursikh. No power is "supernatural" and no power is greater than the All Powerful
Positive One (Ik) Creator (Oangkaar)).

Any Gursikh who does simran early in the morning (Amrit Vela), earns the credit of Guru's Shabad,
he or she certainly acquires spiritual powers (which cannot be explained by worldly science). The
first indications of these are through dreams when one sees unusual sights and get some advance
knowledge of a future event. For example, one gets to know beforehand of some sad or happy
event in the family. If one wants to go and see someone, one knows beforehand if that person is
likely to be at home. This has happened with me on occasions. At the next stage many kautaks
(unusual happenings) take place and one is not left in any doubt. If a Gursikh, who does regular Nit
Nem does not get up in time, the Shaheed Singhs encourage the Gursikh to rise and do Nit Nem.
Then Guru Ji makes one experience other kautaks. When a Gursikh is awake and alert, he
suddenly starts doing the Paatth of Mool Mantar, Gurmantar ("Waheguru") or Sukhmani. One
experiences a strange pleasant sensation at such a time. Sometimes one is witness, in a dream, to
the Prakaash of Guru Ji; the Sangat is there and one can hear kirtan. Ordinary people acquire
spiritual powers. However, Gursikhs, after taking Amrit should control such powers. One should
not gain worldly benefit from such spiritual powers. One should pray to Guru Ji in order to aspire
to the next stage by controlling, and not misusing or announcing such spiritual achievements.
Boasting to others about such powers detracts from the spiritual attainment and a great deal
more effort is required to reach the same stage.

A Gursikh should remember the Guru's Order. You can impress people with spiritual powers, but
suffer a great loss in the wealth of Naam, and you would be turning away from the Guru. It is the
Guru's Order that Gursikhs must not use cult powers. They should rise high above these and attain
salvation during this lifetime.

Once I decided to go to India. I was staying at Bhai Amrik Singh's house at that time. Bhai Sahib
said, "As you are going to India, do go and see Bhai Bhan Singh Ji. He is a true Braham-giani (one
who knows all by being at one with The One - see Glossary). I went to Bhai Amnk Singh's village
and told his brother, "I would like to do darshan of Baba Bhan Singh Ji."

We both started off for Baba Ji's darshan. As we were travelling in the bus, Bhai Amrik Singh's
brother told me, "One day Baba Ji said to the Sangat that his time to go to Sach Khand was near."
Braham-gianis know about such things beforehand. Baba Ji wanted to know the views of the
Sangat. The Sangat asked, "Baba Ji, if you go to Sach Khand, who would you appoint in your place?
If someone is appointed, the sewa and simran will continue." Hearing this, Baba Ji fell silent. There
were two sewadars doing sewa at Baba Ji's dera (establishment) for many years. Baba Ji decided
to make one of them the main sewadar. He decided to test both. The one who had started doing
sewa first, had acquired certain powers from Baba Ji. He became too arrogant, got upset with
Baba Ji and went and settled in another village. He started using his powers there and the villagers
were impressed. They started looking after him. However, after a few days, whatever he tried to
do with his powers, the opposite would happen. He lost face. No one bothered about him and
stopped serving him food even. He returned to Baba Ji, who smiled and said, "You have come back
empty", meaning, he had lost all that he had earned spiritually. The second sewadar was humble
and never displayed his spiritual powers. Baba Ji decided to appoint him in his own place.

I was very pleased to do darshan of Baba Ji and we discussed Gurmatt. One who goes beyond
yogic displays of power will get closer to Waheguru Ji. This is the first sign that one is on the right
path to meeting Waheguru Ji.

My Beautiful Dream

Khalsa Raj

After five or six months of doing simran with the Sangat at the Gurdwara, in a dream one day, I
reached Sri Harmandar Sahib. Sri Harmandar Sahib was decorated with white, red, blue, green and
orange diamonds. I wanted to continue seeing it. I cannot describe the splendour of the scene
before me. The building was studded with such shining stones, that their light was many times
more than ordinary electric bulbs. Yet it was not glaring but soothing. They were not hot like
bulbs. At that time there was a slight drizzle and I thought that my clothes were wet; but when I
touched them they were dry. I bowed before Sri Guru Granth Sahib Ji, did matha tekan and sat
down. The raagi Singhs were doing kirtan of this Shabad:

"The Supreme Lord God, through the Divine Guru, has Himself protected and preserved His
children. Celestial peace, tranquillity and bliss have come to pass; my service has been perfect. 1 1
1 | | Pause | | God Himself has heard the prayers of His humble devotees. He dispelled my disease,
and rejuvenated me; His glorious radiance is so great! | | 1 | | He has forgiven me for my sins, and
interceded with His power. I have been blessed with the fruits of my mind's desires; Nanak is a
sacrifice to Him. | | 2 | | " (SGGS p. 819)

I became so immersed in kirtan that my only desire was to keep listening. On completion of the
Shabad, I realised that I had come to see Khalsa Raj. I got up and went to see Sri Akal Takhat Sahib.
Akal Takhat is such an Immortal Throne of Spiritual and Worldly Sovereignty, that there Truth
reigns and truth is the final outcome.

"There, only the Truth is judged true; the sinners are picked out and separated." (SGGS p. 463)

"True in the Primal beginning, True throughout the ages. True here and now. O Nanak, forever and
ever True." (SGGS p. 1)

The Panj Piaray were doing simran at Sri Akal Takhat Sahib. I announced GurFateh "Waheguru Ji Ka
Khalsa, Waheguru Ji Ki Fateh." When they replied, it seemed to me that the resonance of the
GurFateh was coming from the whole of Des Panjab. After darshan of the Panj Piaray, I was in a
state of bliss. I felt as if I was doing darshan of my Guru, Sri Guru Gobind Singh Ji through the Panj
Piaray.

"Khalsa is in my image.
In Khalsa do I reside."
(Sarah Loh Granth)

I can never forget this scene all my life. They said, "Have you come to see Khalsa Raj?" I confirmed
asking them to help me. Then I had a conversation with them. They sent a Khalsa Singh with me.
First of all he took me into an underground tunnel-like cavity. As I stepped in, a melodious chant of
"Waheguru" started and I was so emotionally struck that my eyes flooded with tears. I could not
contain myself. These were tears of bliss and happiness. I did not have the courage to step further.
From where I was standing, I bowed to Sri Guru Granth Sahib Ji and sat down.

The throne of Guru Ji was decorated many times more resplendently than the most majestic
Thrones of the ancient Maharajas. The gold Palaki (structure on which Sri Guru Granth Sahib Ji is

placed) was studded with many varieties of diamonds and rubies; the glitter of which had a
charming effect on the mind. The overhead Chanani too was covered with star shapes and pearls
('"Decorative square piece of cloth hung overhead, above Sri Guru Granth Sahib Ji as a symbol of
royalty). I was left completely amazed. The Gursikhs sitting in this massive underground place
were doing simran of Waheguru to the accompaniment of a large variety of natural musical
sounds. There was divine bliss in these sounds and I became completely absorbed in them.

"The Sound-current of the Naad (octave) vibrates there, and countless musicians play on all sorts
of instruments there. So many roogs (musical "moods" of the Indian musical system), so many
musicians singing there." (SGGS p. 6)

I was not conscious of myself and my concentration was totally in Sri Guru Granth Sahib Ji.
Darshan of Sri Guru Granth Sahib Ji made me feel that Waheguru Ji, Akal Purakh (the Timeless
Being), was present right in front of me. From the Prokoosh of Sri Guru Granth Sahib Ji, rays of
soothing light were radiating on the Gursikhs.

"Light radiates from the place where sits the Holy Congregation (Saadh Songot)"
(Bhai Gurdas Ji)

In the radiance, I saw the image of Sri Guru Gobind Singh Ji. Guru Ji spoke, "My blessing will be on
any Gursikh who does Waheguru simran." Hearing this, I saw before my eyes a war scene in which
Mata Sahib Kaur Ji asked, "I can see all Singhs but not the Sahibzaday (Princes of Guru Ji)." Guru Ji
waved towards the Khalsa and said, "Why lament the death of the Four, thousands are alive. Due
to the sacrifice of the Four Sahibzaday, thousands of Gursikhs who do simran have been born."
Guru Ji prayed to Akal Purakh, "I promised that thousands of Singh's will do simran, but today,
with Your Blessing, hundreds of thousands are doing simran. "

The Khalsa Ji who was with me said, "Singh Ji! Be alert!" After the completion of simran, most
Singhs got up and left, but about 15 to 20 remained deep in simran. I asked Khalsa Ji, "All others
have gone, why are these still in meditation?"

Khalsa Ji replied, "They have gone to see the fantastic sights of Sach Khand. They have left their
physical bodies and their ethereal bodies have flown through dasam duar (tenth gate) to Sach
Khand. Some, for two days, some for four and others for a longer time. They go for darshan of
Akal Purakh (the Timeless Being i.e. God) and return. To see Sach Khand it is necessary to do
continuous simran."

Khalsa Ji told me that at 2.30 in the morning, five Singhs do the Prakaash of Guru Ji in the
underground chamber. The Prakaash is located at the same place at the beginning of the tunnel at
Sri Amritsar Sahib. The early morning (Amrit vela) Mukh-Vaak - Main Order - is heard by all Sangat
on speakers. All the Sangat heed and act according to this Vaak. Three o' clock swas-swas simran
starts. From 4.00 to 5.00 a.m. Waheguru simran is done with musical instruments. After the
completion of simran, the Sangat goes to the Gurdwara to do Nit Nem followed by langar and
return to their homes.

After this, Khalsa Ji took me to the Gurdwara. I was amazed to see such a beautiful Gurdwara. It
was built of stone more beautiful than marble. I went inside and performed matha tekan. The
Palaki (on which Sri Guru Granth Sahib Ji is placed) was decorated with many coloured glass. The
overhead Chanani cloth was decorated with star shapes, rubies and pearls. Two Anand Karaj

ceremonies were taking place in the Gurdwara. The only difference was that one Panjabi Singh
was being married to a white Singhani, while a white Singh was being married to a Panjabi
Singhani. There was a lot of Sangat here from the two villages of the brides and the grooms to
bless the marriages. They all seemed to have great regard for each other. The Pan} Piaray from
both villages were also present. Gurbani Kirtan was going on and it was so sweet that one did not
feel like leaving. The ceremony was simple and in complete accord with Gurmatt. There was no
question of any dowry being given.

I asked Khalsa Ji, "What is the meaning of these mixed marriages?" Khalsa Ji said, "In order to
eradicate any colour distinctions, such marriages are taking place. Sri Guru Gobind Singh Ji is all
knowing. Guru Ji is creating such a Khalsa who remain staunch in their belief. The people of Panjab
do not have total faith in the Guru. White Singhs will remain faithful and will not turn their backs
on the Guru. They will be fit to run the Khalsa Raj because in them there is no discrimination
between high and low. They will practise the Words of Guru Ji.

"It is noticed, that after taking Amrit, the White Singhs keep their rehat. In this way in one or two
generations the complexion of the Khalsa would be the same. Differences and the caste system
would be eradicated."

After the Anand Karaj the Sangat went to langar shakan (eating food in the Langar). The langar
had been made in iron utensils and was very tasty.

I asked, "How is the langar (food in the Langar) prepared for so many Sangat?"

Khalsa Ji told me, "Food items for the Langar are prepared in the food factory and sent to the
Gurdwara. In this way peeling potatoes, cutting vegetables, grounding flour (atta), preparing
yogurt etc., all this is done quite quickly. Recipes for everything are ready regarding ingredients
like salt, pepper and masala etc. and all food is prepared by machines, and washing etc. is all done
by machines. There are special machines for making prasaaday (rotis) as well. And so langar is
prepared quickly for hundreds of thousands of Sangat. "

I was able to see some of the food preparations and was amazed at the efficiency and the
automation used.

After eating langar, people from the two villages were seen strolling in a park and the atmosphere
and social niceties were like a happy fare. All seemed healthy and happy and very friendly towards
each other.

Khalsa Ji told me, "The tunnel extends from Sri Amritsar to Delhi and there are settlements
(villages or townships) on both sides.

About a hundred thousand people live in each settlement. The affairs of each settlement are run
by Pan} Piaray. Each settlement has a Gurdwara and a food factory. The langar of all is cooked in
the Gurdwara. All eat at the Gurdwara and a deduction is made from each person's pay. Everyone
must work for at least four hours. Ladies also work for four hours. There are parks on both sides of
the tunnel. There are beautiful special parks for children. There are many grounds for playing
sports."

I noticed green grass lawns, as if green carpets had been laid out. There was nice smelling perfume
coming from the flowers and it smelt like non other on this earth. There were many varieties of
flowers.

Then Khalsa Ji took me to see a hospital. It was beautifully designed and very clean. It was many
storeys high. There were large beds in the rooms but they were empty. There were machines for
doing all sorts of checking of illnesses. I was surprised and remarked, "But there are no patients
here."

Khalsa Ji said, "The medicine for all illnesses is Naam (Sukhmani Sahib)"

"All the Khalsa here, get up in the morning and do Naam simran. For this reason they do not fall ill.
Due to the power of simran they are not worried about anything. The average life of a Khalsa is
150 years and after that they achieve salvation."

I was then taken to a shopping centre, there were many large shops but no one appeared to be
running them. I asked about this. Khalsa Ji took me to the gate. He said, "All things in the shops are
uniformly priced. You make the payment in advance for all the things you wish to buy and the
payment is put into a machine. The gate opens. The weight of the person entering is automatically
measured. There are other machines inside and you can buy further items etc. The control is
through weight measurement of in-coming people, and outgoing people with their goods. The
machines can detect dishonesty, the fines for which are heavy (ten times the value of the goods
stolen)."

Cow Centre

"You save the beasts, demons and fools, and even stones are carried across. Slave Nanak seeks
Your Sanctuary; he is forever and ever a sacrifice to You." (SGGS p. 802)

Khalsa Ji took me to an animal form and told me that arrangements had been made for the
salvation of animals. He said, "The simran in the morning can be heard by them through speakers.
There is no shortage of milk and butter. The cows are brought in from other countries. A special
place has been made for the cows, and there are employees who look after them. There is a
special tunnel through which the cows can come and go. There are automatic fountains for the
cows. As the cows step in, these fountains switch on; a little further, a current of warm air dries
them. Much attention is given to cleanliness. There is a special train for the cows to be taken out
to the countryside for grazing. They are brought back by train in the evening. They wash as in the
morning and are given their fodder. They remain happy and give a lot of milk."

I reflected that in India today thousands are starving, but in Khalsa Raj, even the animals will be
well looked after and will not go hungry.

O' human being! If animals can get human life by listening to Naam, why do you not recite Naam
and achieve salvation.

Having shown all this, Khalsa Ji took me in a special vehicle to show me the motorway. It was very
wide. Both sides were lined by colourful roses. For example, for one mile white flowers, then for
the next mile red flowers and so on. They made the air fragrant. There were stones in the middle
of the motorway painted in the same colour as the flowers. There was no need for any lighting as

the stones radiated light. After every 25 to 30 miles there were beautiful stopping places for eating
food which was free. Khalsa Ji said that there were free travel passes for the elderly people.

Khalsa Ji said, "There will be one rule in Khalsa Raj. When a child is born it will get child allowance
(Editor's note: In Bhai Rama Singh Ji's account there is a change in the tense, in that Khalsa Ji
sometimes speaks in the present tense and sometimes in the future. This dream like experience is
happening, yet it is also a prediction of what is going to happen in the future. The reader needs to
understand this when reading this interesting experience). But this allowance will not be retained
by the parents but by the Khalsa. When children grow up, then the expenses of marriage, house
and car will be given by the Khalsa. Any shortfall will be made up by the Khalsa. Before they
commence work, they will be given six months holidays for travelling abroad. Their holiday travel
expenses will be paid by the Khalsa (administration). On return they will take up the jobs allocated
to them by the Khalsa. Free flying lessons will be given to Gursikh children."

I asked, "How would the shortage of electricity and water be resolved?".

Khalsa Ji, "When the Khalsa Raj spreads to the whole of India, then Khalsa will make arrangements
for water and electricity. For example, floods come in Bangladesh and water cannot be controlled,
and there is great loss of life and property. To overcome this, Khalsa will construct a dam and
supply water to the whole of India. In this way, this area will be saved from floods and the
shortage of water and electricity will be overcome."

I asked, "How would 960 million people be initiated into the Order of the Khalsa?"

Khalsa Ji, "When Guru Nanak Dev Ji's spiritual Light merged with the Universal Light, the Hindus
claimed he was their Guru and wanted to cremate his body; and the Muslims claimed him to be
their Pir (religious leader) and wanted to bury his body. When the sheet covering Guru Ji's body
was lifted, only a heap of flowers were found underneath. The Hindus and the Muslims divided the
sheet in two and took one half each.

"I dye myself in the colour of the Lord, and sew what has to be sewn. Without the Lord's Name, I
cannot live, even for a moment." (SGGS p. 485)

"Science has proven that the Gurbani uttered by Sri Guru Nanak Dev Ji five hundred years ago, has
spread in the global atmosphere. Wherever there are Gurdwaras, Bani is being read. Through the
resonance of that, the world is continually being saved; otherwise by now, the nature of Kalyug
(which is fire) would have burnt and destroyed everyone. As Guru Nanak Dev Ji says in Asa di Vaar:
"In the Age of Sat Yug, contentment was the chariot and righteousness the charioteer. In the Age
of Treta Yug, celibacy was the chariot and power the charioteer. In the Age of Duapar Yug,
penance was the chariot and truth the charioteer. In the Age of Kalyug, fire is the chariot and
falsehood the charioteer." (SGGS p. 470) (See also 'Tug" in the Glossary.)

"Meaning that the nature of the Age of Kalyug, being the vehicle of fire, is hot and the Name of
Waheguru is cool and soothing for the soul. For this reason, contentment is achieved through
Naam simran.

"The chant of Naam which resounds through the "tunnel" (Amritsar to Delhi) will have its spiritual
effect. Through the power of Naam Bani (utterance of Naam) all those who hear will start Naam
simran. All will join the Khalsa Panth when they realise that the Sikh faith is the faith of truth. In

this way the two halves of Guru Nanak's "covering sheet'" will be sewn together again (The sheet
referred to above which was covering Guru Nanak Dev Ji's body and which was then torn into two
halves by the Hindus and the Muslims. (Editor's note: The coming together of the two parts is a
beautiful revelation and human aspiration!)).

"The Baba (Guru Nanak DevJi) is venerated in every home, the difference between the Hindu and
the Muslim has been lost (forgotten)" (Bhai Gurdas: Vaar 1.34)

"The map of India will change in Khalsa raj. This is the land of the Akal Purakh. Those who love God
will take birth. The unbelievers, through their own sins will be destroyed. The new generation will
understand truth.

"In large cities of foreign countries, like New York, London, Khalsa centres will be built. All those in
need will be helped there. They will be looked after and supplied with food and clothes, free of
charge.

"Khalsa would educate girls not to commit the sin of undergoing abortions. These are the girls who
are not in a position to bring up children for economic or other reasons. Instead, Khalsa will look
after unwanted children until they are mature. In this way, mothers and children would be
attracted to Sikhi. They would develop deep links with the Sikh nation. Some of them would adopt
Sikhi and marry into Sikh families in Panjab.

"And so Sikhi will spread to a Khalsa population of 960 million."

I asked, "When negotiating or holding talks with other countries, who would lead?"

Khalsa Ji, "Panj Piaray from Akal Takhat will take the lead in any talks."

I asked, "Would the same Panj Piaray continue to hold that position?"

Khalsa Ji, "Sri Guru Gobind Singh Ji was all-knowing. Guru Ji will so guide people's behaviour, that
no one would have any self- centred ambition to hold high positions. Whoever wishes to be
included will be considered. First, the Panj Piaray at village level would be selected. The names of
those wishing to do the sewa will be put on pieces of paper and five names will be selected by
drawing lots. The village Panj Piaray would select the Panj Piaray of Akal Takhat in the same way.
All villages will be run by the selected Panj Piarays. Selection process would be repeated after five
years.

"After Punjab, Khalsa will also start preaching Sikhi in other parts of India. Khalsa will help the
poor. Houses will be built for those without shelter. No beggars will be seen in India in the Khalsa
Raj. They will be given priority. Their needs will be satisfied. Hospitals will be built for free
treatment. In Khalsa Raj no pressure will be put on anyone to adopt Sikhi. No religion will be
regarded as inferior. With Guru's blessing, some will themselves start reading and reciting
Gurbani. The Khalsa method of preaching will be the proper method. Khalsa will preach in such a
way that many would be attracted to Sikhi. There will be large camps with audio visual displays
about the Sikh martyrdom tradition. The preaching will explain the power of simran which gave
the ancient Singhs the will to undergo torture and to bear the pain in order to uphold truth and
justice. At these camps, representatives of other religions will also be invited to give their views.

They will give information about their own religions and exchange views. However, while
discussing and exchanging views they would themselves realise that Sikhi is the path of truth.

"First, Allah created the Light; then, by His Creative Power, He made all mortal beings. From the
One Light, the entire universe welled up. So who is good, and who is bad?" (SGGS p. 1349)

These people of other faiths will accept Sikhi and the Sikh faith will spread."

Khalsa Ji said, "As one has to apply for a visa to visit another country, so people would have to
apply for a visa to visit Punjab. Only a religious person would be allowed to enter Punjab (Sach
Khand on earth). Only those who read Bani would be allowed to enter. No one who drinks alcohol
or smokes will be allowed to enter Panjab. They would be able to go to other parts of India but not
to Panjab. Anyone wishing to enter Panjab would be asked by the Khalsa embassy, "Can you speak
Panjabi and read Bani. Only one who has faith in the Guru would be able to go to Panjab. Panjab
will become a part of Sach Khand on earth."

The Punisher of Evil-doers: Guru Gobind Singh Ji

I asked, "Khalsa Ji, I would ask one more question. India was such a great power, how did Khalsa
achieve victory?"

Khalsa Ji, "Tyrannical arrogance is not acceptable to Har Ji (God)

"Acting in egotism, peace is not obtained. The intellect of the mind is false; only the Lord is True.
All who love duality are ruined. People act-as they are pre-ordained. 1 1 1 | | I have seen the world
to be such a gambler; all beg for peace, but they forget the Noom, the Name of the Lord. | | 1 | |
(SGGS p. 222)

"Everyone knows that there was a war between Ram Ji and Rawan. Rawan was arrogant that there
was no warrior greater than him. That he had so many sons.

"Ram passed away, as did Raawan, even though he had a very large family. Says Nanak, nothing
lasts forever; the world is like a dream." (SGGS p. 1429) (Note for Gurmatt research student:
Compare with Gurbani confirmation, especially in Sukhmani Sahib, that the Lord is True and so is
His creation. Therefore, "like a dream" according to Gurmatt should be equated to what is
described as not stable (mithia) in Sukhmani Sahib (e.g. Astpadi 5.4&5). It is false to treat life or
creation as permanent, for both will pass like a dream (if the real opportunity offered by human
life is not used to achieve harmony with the Lord)).

"A fortress like that of Sri Lanka, with the ocean as a moat around it — there is no news about that
house of Raavan. | | 1 | | What shall I ask for? Nothing is permanent. I see with my eyes that the
world is passing away. | | 1 1 1 Pause | | Thousands of sons and thousands of grandsons — but in
that house of Raavan, the lamps and wicks have gone out. | | 2 | | " (SGGS p. 481)

"He was proud that his city of Lanka was made of gold. He was also proud that he had been
blessed with immortality. He thought that Ram Chandar Ji did not have any army, and that it
would be easy to kill him. There were only three of them: Ram Chandar, Lashman and Hanuman.
To crush Rawan's pride, Ram Chandar used divine power.

"Secondly, Daryodhan was very proud that he had on his side the great warriors and war
equipment, and that the Pandav's had nothing. That he was bound to win. Daryodhan did not
understand that Bhagwan Krishan did not like his arrogance. To humble him, Krishan supported
the Pandavs. Daryodhan was killed with his army and the Pandavs were victorious.

"Thirdly, India too was proud that they had much power with a large army and war equipment.
They too, in their arrogance, did not hesitate from attacking Harmandar Sahib. As Ram Ji and
Krishan used divine powers, in the same way Guru Ji granted divine power to the Pan] Piaray to
uproot evil.

"As Guru Gobind Singh Ji granted divine power to Banda Singh Bahadur and instructed him to
avenge the death of the younger Sahibzaday and, that no one would withstand him. Sri Guru
Gobind Singh Ji's words are:-

"I shall give a single Khalsa the strength and courage to fight sawa lakh (i.e. one hundred and
twenty five thousand: symbolic of unlimited courage). Only then shall I be called Gobind Singh."

"Banda Singh Bahadur did avenge the martyrdom of the younger Sahibzaday.

Guru Ji gave one Banda Singh Bahadur so much power that no one could stop him. The Muslims
ruled the whole of India at the time. Guru Ji gave the Pan} Piaray His own divine power.

Guru Ji said:-

"No-one offers anyone sovereignty (on a plate!)
Anyone who gets it, grabs it through own prowess."

"As Ram Ji and Krishan Bhagwan crushed the pride of Rawan and Daryodhan, so Akal Purakh
destroyed the pride of these people and established Khalsa Raj."

"May my family live happily"

(Chaopai Guru Gobind Singh Ji)

Khalsa Ji said "The promise of Guru Ji has now been fulfilled. All sit and eat together in the
morning and evening. After taking Amrit we are now the citizens of Anandpur. Our parents are Sri
Guru Gobind Singh Ji and Mata Sahib Kaur. We are all the family of Guru Ji. All our worries are
over. Now, simran will destroy all our sins and after managing own Khalsa Raj in this life, we shall
achieve salvation. Now, in the Khalsa Raj, the Panj Piaray manage all the affairs of the Panth.

"The chosen ones are acceptable, the chosen ones are supreme. The chosen ones are honoured in
the (Lord's) Court. The chosen ones look resplendent in the courts of kings. The chosen ones
meditate on the Guru alone." (SGGS p. 3)

"The authority of the Khalsa shall prevail in all India. There will be parks adjoining all Gurdwaras
for little children to play in." All this I was told by Khalsa Ji.

Having seen the fantastic sights of Khalsa Raj, my soul prayed, "O' True Guru! Wondrous Sri Guru
Gobind Singh Ji, I offer you my gratitude that your words have come to pass. I have seen the sights
of Khalsa Raj."

"I shall make kings of these poor Sikhs Thus shall they remember my Guruship."
(Sri Guru Panth Prakash)

Wondrous Sri Guru Gobind Singh Ji, bless and support your Khalsa, that these sights of Khalsa Raj
(second Sach Khand) are seen by the whole world.

I regard it as important to mention that when I went for darshan of Khalsa Raj, of the Panj Piaray
sitting at Akal Takhat, three of the Singhs were white. In the tunnel too, and in the Gurdwara,
there were white Singhs and Singhanis. By adopting the rehat of Satguru Ji, they qualified for the
highest sewa of the Panth. Why are we so lax? When are we going to understand? There is still
time Sikhs, steady yourselves! Look after your Sikhi.

Difficult Journey

Today, there are many diverse organisations and institutions in the Sikh religion. However, there is
no unity of direction. All are preaching their own versions of Sikhi.

No one is prepared to accept the Guru's Words. Every organisation is claiming to be strong and
says, "We shall get you Khalistan". Khalistan will be achieved but on the strength of Naam and
under the direction the Pan] Piaray. Khalistan will not be achieved if separate parties keep
emerging. If all unite and accept the lead of the Panj Piaray, only then would Khalistan be
achieved. There is a saying that a single stick is broken easily but not if five are held together.

There is a movement for the formation of Khalistan today. How can this be, for no one is following
Satguru Ji's Words, "Rehat and not the Sikh is dear to me". There is no concern for unity in the
Panth; separate (and competing) organisations have been formed. All organisations are saying
(individually), "We shall get Khalistan".

At this time the position in the Panth is serious. No one is prepared to listen to another. The
demand for Khalistan is a task comparable to the crossing of a dense forest full of dangers. If we
start crossing it in small groups, then we will become the victims of bandits or the prey of wild
animals. We will never reach our destination and perish on the way. However, if all unite, then we
shall surely reach our goal.

Sant Jarnail Singh Ji started a united movement and said, "Take Amrit and belong to the Guru;
walk together and you will be successful. If not, then you will not get Khalistan."

In Tehran (capital of Iran), the Muslims united, ended the regime of the Shah and established their
own rule. Israel was established through the unity of the Israeli people. The Muslims are better
than us, who unite and live together. In the same way, Nelson Mandela united his people to free
South Africa.

We should all unite. Only when we are united will Khalistan be established.
(A)

On one occasion 15 to 20 people wanted to cross a river. All sat in one boat. Four started rowing.
From amongst those who were sitting, one said, "Row to the right"; another said, "No, row to the
left and we will reach the other side more quickly". The third said, "Row straight." In confusion,
they drifted a bit further and there was a thick fog; and they lost all sense of direction. They
started arguing with each other. An elderly wise person said, "I can guide you in the right
direction", but no one would listen to him, and they kept on quarrelling with each other.

Thus they forgot the way and drifted about aimlessly. They were not united and for that reason
were unable to cross the river. In the same way, until such time as the Sikhs are united, how can
they reach their destination? How can they establish Khalistan?

(B)

As you all know, Pralad meditated on God's Name. He had total faith in God. His father put him
through many forms of torture: dropped him from a mountain, threw him in water, attempted to
get him crushed under elephant's feet, but Pralad never wavered, for he had faith in Waheguru Ji.
He was saved from all dangers by Waheguru Ji. In the same way, Sikhs should have faith in their

Guru. Pralad was alone; his father had great power, still he could not kill Pralad because, by
reciting Naam, Pralad had become fearless. If we recite Naam, we too will become fearless.
Consider this, Pralad was alone and through simran he obtained his kingdom. If we all unite in
simran, we will become a major force and achieve sovereignty.

"With what effort can the kingdom be obtained (asked Dhru) and how can enemies turn friends?
The Lord should be worshipped and thus the sinners also become sacred ones (said the mother)."
(Bhai Gurdaas: Vaar 10.1)

One day, while playing, the child Dhru went and sat in his father's lap. His step mother, queen
Suruchi was jealous and caught him by the arm and moved him away. Crying, Dhru went to his
mother, queen Sunitee, and told her about the harshness of his step mother. His mother remained
silent. Dhru asked, "Mother, are you a queen or a maid-servant?" His mother replied, "Son, I am a
queen by birth, but in my pride I forgot Waheguru's Name; for that reason my condition is now
like a maid-servant." Hearing this, Dhru was greatly disturbed. He asked, "Mother, is there a
solution to this problem?" The mother replied, "Son, if we do Waheguru Ji's simran, then He
grants all wishes. The answer to all suffering is Waheguru's Name, you too should meditate on His
Name. He washes away the sins of the sinners. Grants respect to the humble. If you meditate with
true heart, then Waheguru will grant all your wishes." Dhru accepted all that his mother said and
walked to the jungle to do simran in a remote place. When his father found out, he said, "Take half
my kingdom but do not go to the jungle." Dhru thought, "I have just started on my path to simran,
and already I am getting half the kingdom; who knows, what further rewards would I get if I
actually do Naam simran." Thinking this, he did not return. He went to the jungle and did simran
with total devotion, regardless of physical suffering, and achieved salvation, the ultimate goal of
human life. Dhru had faith in the words of his mother; he meditated and obtained his own
kingdom. Why do the Sikhs not have total faith in their Guru?

Satguru Ji loves rehat. In the Age of Kalyug, Sri Guru Granth Sahib Ji is the Guru. However, few
follow the teachings of Guru Ji. In ancient times, people would go to the forests to meditate. In
ritualistic meditation, they would put their bodies through all types of self-inflicted suffering. They
would do all sorts of meditation and perform austerities to fulfil their wishes. Sri Guru Nanak Dev
Ji says:-

"Join the Saadh Sangat, the Company of the Holy; meditate on the Jewel of the Naam. "
(SGGS p. 12)

This means, that now, there is no need to go to the jungles for spiritual enlightenment. All wishes
are fulfilled through Naam simran in Saadh Sangat. If you recite Waheguru's Name then
establishment of Khalsa Raj is certain.

"He alone is called a warrior, who is attached to the Lord's Love in this Yug (Age of Kalyug)."
(SGGS p. 679)

"No-one offers anyone sovereignty Anyone who gets it, grabs it through own prowess."
Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh

The Khalsa is of the Waheguru And to Waheguru the abiding victory
Without (Waheguru's) Name, life is wasted

The Symbol of Khalsa Raj - picture of Rehatwaan Singh

Without Naam life is wasted

They have not accumulated the treasure of Name. How can their Panth prosper?

(You) do not meditate on the Name in the morning You are wasting your life.

Only recitation of the Name will give you peace Forget not your (true) home By reciting the Name
you gain respect The cycle of birth and death will be terminated.

Only the One Name will go with you

All wealth will be left behind

Through good fortune did you get the human body

Do not waste it.

If you give up arrogance

You will get respect hereafter.

You will be freed from birth (cycle)

And always remain in a state of tranquillity.
(Bhai Rama Singh Ji)

Bhai Sahib Bhai Randhir Singh Ji who was blessed by the Guru and always enjoyed the bliss of
Noam. Despite spending 16 years in dark prison cells during the Indian freedom struggle, he
wielded the Khanda (double edged sword) of Naam while suffering countless hardships he never
deviated from the true Sikhi Rehat (prescribed Sikh physical and spiritual discipline).

Gursikh contemporaries of Bhai Sahib Bhai Randhir Singh Ji

Seated (left to right): Masth Ji, Subedar Harbachan Singh Ji, Bau Mai Singh Ji, Bhai Sahib Randhir
Singh Ji, Dr. Pargat Singh Ji, Giani Harbans Singh Ji Bombay, Bhagat Ram Singh Ji.

Sitting: 1, 2, 3. Baba Narain Singh Ji Kila Raipur, 4. Bhai Nahar Singh Ji, Mundia, 5. Bhai Pardaman

Singh s/o Mata Kunji Ji, 6.

Standing: 1, 2, 3, 4. Bhai Gurbaksh Singh Suthrishar Ji Jamalpur, 5. Col. Piara Singh Ji, 6. Bhai Jasbir
Singh grandson of Rai Bahadur Buta Singh Rawalpindi, 7. Bhai Surinder Singh Rawalpindi 8. Master

Joginder singh Barundi, 9.

GLOSSARY

Glossary of the most commonly used Gurmatt words (Entries in this glossary relating to Nit-nem,
Pan) Kakkar, rehat and Rehatnamas have been abbreviated at Bhai Rama Singh Ji's request).

Prepared By: Gurmukh Singh (Ret'd Principal, UK Civil Service)

Akhand Paatth

Non stop reading of Sri Guru Granth Sahib Ji completed in about forty-eight hours; that is, on the
third day from the day of the start of the Akhand Paatth.

Amrit

The ambrosial water (water of immortality) prepared during the Khalsa initiation ceremony of
Amrit Sanchaar. This is also called Khanday Baatay di Pahul. To "take Amrit" is to be initiated into
the Order of the Khalsa, the Brother/Sister-hood of the Khalsa (with spiritual parenthood of Sri
Guru Gobind Singh Ji and Mata Sahib Kaur Ji).

Amrit Parchaar

Preaching Sikhi with stress on Sikh rehat (the need to keep both , the inner and outer disciplines
which a Gursikh is required to keep). The Sikh rehat has been clarified in the code of Rehat
Maryada. Amrit Parchaar leads to Amrit Sanchaar (see Amrit).

Amrit Sanchaar
(see Amrit)

Amrit vela

Early morning when Gursikhs should rise and start Naam simran. The time of the start of Amrit
vela is given as one and a quarter pehar before morning (sunrise). There are three hours in a pehar
and eight pehars make a day/night period i.e. 24 hours.

Anand karaj

"Ceremony of bliss." The Sikh wedding ceremony. Congregational prayer (supplication) during
which the Sangat (the Holy Congregation) stand up with folded hands.

Ardaas

Ardaas is said by one Gursikh while the others listen with intent and usually with closed eyes for
concentration.

Avtaar

In Hindu ideology an avtaar is an incarnation of the god Vishnu. In Sikhi, because God is not born,
an avtaar would be interpreted as a person with the Divine Light. In that sense only the Ten Guru
personalities (of Guru Nanak) may be regarded as Avtaars. Otherwise Guru Gobind Singh Ji says.
"Only that Being is my Guru, who is but One Avtaar from the beginning to the end of time i.e. the
Unborn Waheguru." (Aad antt ekai Avtara, so-ee Guru Samjheo hamara: Benti Chaupa-ee)

Bani

Literal: word spoken by a divine person. Short for Gurbani i.e. Guru's Word. Gur-shabad means the
same.

Bairag

"Bairag" or "Vairag" means deep sorrow; and in the spiritual sense it is also the longing one feels
at the separation of the lonely soul from the Ultimate Truth, the Waheguru, the Lord of Creation.

Bhagti

Bhagti is the path of a loving relationship with the Lord. A bhagat is more a God-loving than a God-
fearing person. Conversely, in a bhagat, God-fear is converted through bhagti (devotional and
meditative contemplation of the God Being) into God-love. So bhagti is God-centred meditation,
the main objective of which is union with the God-Being. Bhagti is a central theme of Gurbani.
However, Sikhi, being a whole-life system is much more than a bhagti movement. It may be
associated with but is not part of the bhagti movement of India.

Bhana

Waheguru's Will. See Hukam.
Bhog

(Bhog paona) Completion of a Diwaan (see below) or other Gurdwara proceedings in the presence
of Sri Guru Granth Sahib Ji. A fixed routine is followed for Bhog or Bhog paona. It will include the
Paatth of Anand Sahib, Ardaas, Hukamnama from Sri Guru Granth Sahib Ji, and the distribution of
the sweet, holy karah Prasaad. The word bhog sometimes also is used for prasaad, the sweet
sacrament distributed at the end of the Bhog ceremony, following Ardaas and Hukamnama or
Vaak

Braham-giani

One who has attained complete harmony with The One. Ultimately, the Braham Giani is
Waheguru Himself and no other (The 8th Astpadi of Sukhmani Sahib describes a Braham Giani).

Chanani

Canopy over the Sri Guru Granth Sahib Ji.
Charan

Guru's Holy Feet. Reference to concentration in total humility on the Guru's Word i.e. Gur Shabad.
To accept Guru's Charan in your mind (hirda) is to accept the Gur Shabad or Gur Mantar in your
mind. Guru's darshan (spiritual and visual experience) also has a similar meaning.

Chardi Kalla

Expression of the uplifting, victorious and positive spirit of Sikhi. For example Panth di chardi kalla
means the ever positive and victorious disposition of the Order of the Khalsa Panth. Never to
accept defeat under any circumstances (as symbolised by Guru Gobind Singh Ji) is another way of
expressing the chardi kalla spirit of the Khalsa

Chaur

A special appliance with a wooden handle with long hair, for waving from side to side over Sri
Guru Granth Sahib Ji. In Panjab one can see beautiful Chaurs made of peacock feathers. A Chaur is
a symbol of royalty when it is waved over the head of a king or some other royal personage. The
Guru Personalities and Sri Guru Granth Sahib Ji personify The True King i.e. the Light of Guru Nanak
in this world. (The other purpose a Chaur serves, especially in India, is to keep the insects away but
it is mainly the symbolic aspect which is important. It should not be called a fly-whisk!)

Chawrasi laakh jooni:

Traditional Indian belief, originating from Vedic literature, in 8.4 million life forms. The human life
is the most superior and is an opportunity for the soul to reach higher spiritual planes or to return
to the cycle of the chawrasi laakh jooni. This message is also a constant theme of Gurbani.

Darbar

(Guru's Darbar) The word means a royal court. The Darbar hall in the Gurdwara or elsewhere e.g.
at a Gurmatt camp, is the Sangat hall where there is Prakaash of Sri Guru Granth Sahib Ji.
Historically, the Sikh Gurus, especially Guru Ji's from Sri Guru Hargobind Ji to Sri Guru Gobind
Singh Ji held courts (darbars) in the same way as the maharajas and kings of the time. At these
darbars Guru Sahib heard petitions, settled disputes and also received visitors and dignitaries.
Indeed these were in the nature of royal courts with judiciary, legislative and political functions,
despite the underlying religious language and idiom. Like Akal Takhat, they were centres of miri-
piri (sec below).

Darshan

Spiritual experience of seeing and being in the presence of Guru Ji.
Dasam duar

The "tenth gate", located at the top of the brain. The mystical opening to the spiritual experiences
and the world unseen by other senses. The human soul leaves the body through dasam duar.

Daswandh

Sikh rehat guidance for donating of one tenth of one's net income for religious/charitable causes.
Deg

Literally is a large cooking pot and is symbolic of (Guru's) Langar in the Sikh tradition (Deg Teg jag
may do-oon chaalay = The community Langar and the (protective) sword (of the Khalsa) shall
remain in the world.) The deg (institution of non-discriminatory community kitchen, the Langar)
and the teg or kirpan (sword) are both symbols of charity in Sikhi. See also Prasaad. Dhadi Darbar
Usually held on any Shaheedi(manyrdom) Gurpurab at which martial ballad type of poetry is sung
to the accompaniment of sarangi (string instrument played with a bow) and dhads (hand-held
small drums).

Dharam Raaj

In Vedic lore, the judge who sits at the gate of the next world. He looks at the account of good or
bad deeds of a soul and sentences the soul accordingly, to heaven or hell or some next life form. His
bidding is done by the horrible spirit creatures called yams (see below).

Diwaan

Sikh religious function in the presence of Sri Guru Granth Sahib

Ji at which there is kirtan (Gurbani singing), and perhaps, katha (preaching of Gurbani), Naam
simran and Gurmatt lectures. Diwaan is concluded with recitation of Anand Sahib (first five and
the final stanzas), Ardaas, Hukamnama and distribution of holy Krah Prasaad. See also Bhog.

Duapar

The third division of time in the Vedic tradition. (See also yug below.)

Five Banis

The Five Banis in the morning are: Japji Sahib; Jaap Sahib; Ten Swayyas; Chaupai; and Anand Sahib
(full). (Rehras or Rahiras and Kirtan Sohila are recited in the evening).

Granth Sahib

(Sri Guru Granth Sahib Ji) Sikh holy scriptures which have the status ofJagatJot Guru: the living
Guru, the Enlightener.

Granthi

One who reads and does sewa of Sri Guru Granth Sahib Ji. Equivalent to a priest in other religions,
although, there are no formally ordained priests in Sikhism.

Gurbani (Bani)

The Guru's word. Gur-Shabad means the same. The hymns in Sri Guru Granth Sahib
Gurbani Kirtan (see Kirtan)
Gur Mantar

Literally it means the mystical formula of the Guru. In Sikhi, the Gur-mantar is "Waheguru" and
none other. Recitation of "Waheguru" Naam with total belief in Waheguru's Being (Holy Presence
everywhere) and that everything seen and unseen is within His W\\\(Hukam), is more powerful
than all other mystical, magical mantars, cult powers and superstitions, in which Sikhs do not
believe. Shabads like Tati waao na lagaee Parbrahm sarnaaee....'\f read with full understanding,
dispel all fears and superstitions. Waheguru Gur Mantar haijapp haomai kho-ee (Bhai Gurdas
Vaar 13.2): Waheguru is the Gur Mantar (the Mystical Formula of the Guru) the recitation of
which removes ego-centric thoughts and behaviour.

Gurmatt

Literally the word means "Guru's teaching". Therefore, Gurmatt is the Guru's way; it is the Guru's
teaching regarding all aspects of the life of a Gursikh. If an action, behaviour, custom or procedure
is in accordance with the teachings of Gurbani, then that is Gurmatt. If not then it is manmatt i.e.
in accordance with own, self-centred and conceited approach to life. Sikh rehat is the hub of
Gurmatt around which a Gursikh's life should revolve in harmony and self discipline. Humility and
sewa are the essential components o/Gurmatt.

Gurmukh

Literally, "One who faces the Guru". That is, one who follows the Guru's Word (Gurbani) in
thought and action without reservation. Opposite of manmukh (see below).

Gurmukhi

Script in which Sri Guru Granth Sahib Ji is written. Also, the script in which the Panjabi language is
most commonly written. Therefore, Panjabi is the language of Panjab, while Gurmukhi is a script.
It had thirty-five letters to start with and the Gurmukhi alphabet is called Painty for that reason.
However, five more modified letters have been added for the spelling of other (mostly non-
Panjabi words).

Gur Shabad

(also see Shabad) Guru's Word. A hymn in Sri Guru Granth Sahib Ji.

Guru

(in Sikhism)\s the Enlightener. The Guru in Sikhi is more than a guru (teacher) who imparts
knowledge. The Guru also has the ability to change a person's nature and habits and put him or
her on the path to salvation i.e. the union of the soul with the Lord, the Waheguru. Gurbani
(Guru's Word) is the Guru, and ultimately, The Guru is Waheguru, the Ultimate Reality. For the
Sikhs, the Ten Guru personalities of Guru Nanak Dev Ji, symbolised Gurbani Guru [Gur Mural Gur
Shabad hai: The Guru's image is the Guru's Word - Bhai Gurdas). There was no distinction between
the Guru and the Guru's Bam (Word). Sri Guru Granth Sahib Ji is the compilation of the Sachi Bani
(True Bani) as approved by the Guru. Passages in Sri Guru Granth Sahib Ji make it clear that any
bani not approved by the True Guru Himself (and therefore not included in Sri Guru Granth Sahib
Ji) is not Gurbani or Sachi Bani (Satguru bina hor kachi hai bani SGGS p. 920). Also by Guru Gobind
Singh Ji's injunction, Sri Guru Granth Sahib Ji is the Living Guru.

Guru Ghar

Literally, Guru's House. Guru Ghar is the Guru's School or teachings i.e. the Guru's sphere of
influence, the Sikh faith and way of life, as well as the Gurdwara.

Guru Granth Sahib

Sikh Holy Scriptures. See Guru above.
Gutka

Small booklet containing the daily Banis including Nit Nem Banis and special Shabads. Any small
booklet of Bani. It is said that Bhai Mani Singh Ji, the great Gursikh martyr prepared the first
Gutkas for ease of Gurbani reading. They must be treated with great respect and must not be
handled without washing your hands and covering your head.

Haomai

Sell' centred pride in own cleverness and importance. Opposite of the God- centred quality of
humility which accrues from sewa (selfless service). Haomai is a major human defect; such a
disease (rog pronounced as row-g) of arrogance or conceit can only be cured through prayer
(Ardaas) and Guru Ji's blessing. Haomai is lost if one understands Hukam (see below)

Hukam

Means "order". It also means Waheguru's Will {Hukam Rajaaee). The Hukam Rajaaee) Stress of
Gurbani is on understanding the Hukam. Such understanding and acceptance of His Will gets rid of
one's haomai (ego-centric behaviour) replacing it with humility.

Hukamnama

The Guru's Order also called the Vaak. Random reading of a Shabad from Sri Guru Granth Sahib Ji
in a prescribed manner. The meaning of a Hukamnama should be clearly understood because it is
the Guidance of the Guru in any situation. Hukamnama should be heard in complete silence in a
meditative pose.

Ik Onkaar (or Oangkaar)

"The Positive One and Only One Creator as described in the Mool Mantar" (see above). Guru
Nanak Dev Ji's revelation of the God Being; the Ultimate Truth.

Ishnaan

To take a bath. In Sikhi cleanliness of the body is not enough; cleanliness of the mind is equally
important and this is achieved by "taking a bath" in Gur-shabad (Guru's Word or Gurbani) and in
Naam simraan (see below).

Jaikara

The war (or rallying) cry of the Khalsa. It may be raised by the Congregation in approval, in
jubilation for the chardhi kalla (positive spirit) of the Khalsa Panth or in such similar event. A
Jaikara follows the Ardaas (Supplication). One person leads with the words: Bolayso nihaal,
whoever utters will be blessed; and the Congregation raise their voices collectively in a resounding
response, Sat Sri Akol, True is the Timeless-Being. However, SatSriAkal is also used as a form of
greeting when one person or group meets another. The other form of salutation is "Waheguru Ji
Ka Khalsa, Waheguru Ji ki Fateh". Each person or party meeting the other, says the same words.

Jatha

A group of Sikhs, formed for a religious purpose. Not to be confused with Sangat or Saadh Sangat
which is the Holy Congregation in the presence of Guru Ji (i.e. either one of the Ten Guru
personalities or, these days, Sri Guru Granth Sahib Ji). During the Sikh freedom struggle of the
Eighteenth Century, jathas led by jathedars were the Sikh fighting units. These united to form the
famous Sikh misls under the great Sikh sardars (e.g. Sardar Charat Singh, grandfather of Maharaja
Ranjit Singh) to establish control over large territories north of River Jumna (i.e. north of Delhi).

Jeevan mukti

Salvation; the end purpose of all life represented in Sikhi by achieving complete harmony of the
soul with the Ultimate Reality, Waheguru Ji.

Kachhera

See Panj Kakkar.

Kalyug

The fourth and final division of time in Vedic literature. See also yug, for Gurbani translation of the
vugs.

Kangha

See Panj Kakkar.
Kara

See Panj Kakkar.
Karah prasaad

Sweet sacrament distributed at the end of the Bhog ceremony, following Ardaas and Hukamnama.
See also Bhog above.

Kautak

Unusual event or experience caused by Guru Ji. Mysterious or unexplained spontaneous
happening. Such kautaks by Guru Ji(s) must not be interpreted as performance of "magic" or
"miracles". They did not perform miracles for the sake of it or to glorify themselves; in fact Guru
Ji's were against the show of magic or miracles. However, a saintly person fully in harmony with
the Ultimate Power and Reality (Waheguru Ji) sometimes becomes the medium for Waheguru's

Hukam or Will in a spontaneous way. The Will is that of Waheguru but the credit sometimes goes
to Waheguru's true devotee as indeed each Guru Ji (i.e. Guru personality of Guru Nanak Dev Ji)
was.

Katha

(th pronounced as in theme) Sermon on Sikhi covering interpretation of Gurbani, Sikh tradition
and history. One who does katha is called a kathakar.

Kesh

Unshorn hair which all Sikhs are required to keep. See Pan] Kakkar.
Keski

A small turban which is worn by men and also many Amritdhari women all the time. Men wear this
on its own when at home or under the normal dastar (Sikh turban) when more formally dressed.
See Pan] Kakkar.

Khalsa

Khalsa; Khalsa Panth. The word Khalsa may be used for an individual or the collective body of the
Order of the Khalsa. It was almost certainly used by Guru Sahiban e.g. by Guru Har Gobind Ji in a
proprietary sense as Guru's own Khalsa. The word was in use in the land law of India at the time to
indicate "that land which belonged directly to the monarch" i.e. land which was not given by the
monarch to some local chief to rule over. Thus Guru's Khalsa has direct link with the Guru with no
other human intermediary. Therefore the Khalsa salutation: Waheguru Ji Ka Khalsa, Waheguru Ji Ki
Fateh: the Khalsa is of the Wonderful Enlightener; Who is always Victorious." The word also does
mean "pure" in Arabic and would also apply to the Guru's Khalsa. However, one who allows
human mediation between the Guru and himself or herself, cannot claim to be the Guru's Khalsa
in Sikhi. Khalsa has been defined by Guru Gobind Singh Ji as follows "Jagat Jot japay nis
basar... .Meditating day and night on the Light Which is Awake. Having faith only in the One and
none other. Absorbed in His Splendour, and His Love; Never believing in fasts and tombs, temples
or idols. Not for penances nor bathing at holy places, nor for the Yogis' self- maceration; not
recognising any other but the One. When one's inner self is thoroughly illuminated with the
Celestial Light; Only then can one truly be considered as Khalsa." (Sarb Loh Granth).

Khanda

Double edged sword. In paintings of Baba Deep Singh Ji, he can be seen wielding a khanda in his
right hand while carrying his head on the palm of his left hand. It is also the Khanda in the centre
of the Khalsa insignia called by the same name "Khanda". A shorter and broader version of the
Khanda is used for stirring the Amrit water during the Amrit Sanchar ceremony. Khanda
represents the Unity of Waheguru in the Sikh tradition with the two edges representing the
worldly and the spiritual sovereignty of Waheguru.

Khanday baatay di Pahul
(see Amrit)

Kirpa

Blessing or grace. Usually used as "With Waheguru Ji's kirpa" or "Guru Ji's kirpa".
Kirpan

Sikh sword. See Pan] Kakkar.

Kirtan

Sikh religious singing of Gurbani (hymns), usually with musical instruments like harmonium (waja)
and tabla.

Kurehat

Not keeping rehat (see below). Breaking the code of Sikh rehat.
Langar

Langar, established as one of the main institutions of Sikhi by Guru Nanak Dev Ji, is the non-
discriminatory community kitchen, usually attached to Gurdwaras. It may be run by the Sangat or
individuals: some wealthy Sikh families have been known to run Longors from home, in the Name
of the Guru. Indeed every Sikh is required to share his food with anyone who is in need of food,
without distinction. Langar became one of the main institutions for fighting the evil,
discriminatory caste system. Guru Amar Das Ji instructed that anyone coming for the Guru's
darshan (holy sight) must first partake in the Guru's Langar. On one occasion Emperor Akbar did
that with great humility. (It is due to this underlying Sikhi principle of non-discrimination, humility
and sewa, that the issue of chairs in the Langar has become so sensitive in the Sikh community.)

Maaya (see maya below)

Manmukh

An ego-centric person who, through arrogance rather than through research in humility, follows
the cleverness of own vacillating mind. A manmukh mentality, devoid of any derived experience or
wisdom, leads a person astray and away from higher human values or the spiritual goal in this life.

Maryada

Tradition or the manner in which ceremonies and rites should be performed (see, for example
Rehat Maryada). Sikhi maryada should not include useless rituals so roundly rejected by Guru
Nanak Dev Ji. However, regrettably, many Sikhs these days, are misled by self proclaimed sants
(saints) to follow anti-Sikhi rituals in the name of maryada. Gurmatt as determined by Pan] Piaray,
must guide Gur Maryada.

Matha Tekna (or tekan)

In Sikhi, paying respect to Guru Ji during the period of the Ten Gurus and these days to Sri Guru
Granth Sahib Ji only . Matha tekan in the Gurdwara is performed as follows: Approach Guru Ji with
folded hands, go down on the knees, balancing yourself on the palms of your hands, bow forward
and touch your forehead on the ground. You then stand up, fold your hands, bow to the Guru Ji
and move away. Today, this form of respect is strictly reserved for Sri Guru Granth Sahib only. (Just
folding your hands and bowing your head slightly in respect for another Gursikh or an elderly or
saintly person is a sign of respect and not matha tekan.)

Maya

God's causatic power (shakti) of creation. In the Indian religious traditions, it is regarded as an
illusion, a deception and therefore false. Depending upon the use of the word, it is mammon (false
god), it is the evil influence of wealth and the man is caught in the web of maya. Like the word
karma (destiny), maya is a very popular word in the Indian religious tradition. In Sikhi, only human
ignorance and weaknesses allow maya to lead the mind astray from its true goal in this life. While
accepting the need to be aware of the passing effect of maya which makes one forget the True
Creator behind it, Sikhi does not subscribe to the view that creation is false, nor that the cycle of

karma may not be broken through human effort and God's Grace (udham and Nadar). God's
creation is not permanent but the opportunity and the experience it affords for the human soul to
achieve salvation is real and true. "The Creator is True and so is His Creation" (This theme is
repeated in Sukhmani Sahib and Asa Di Vaar).

Miri-piri

Miri refers to mundane (worldly) participation and achievement, and piri to the spiritual goal of
life. This is a unique feature of Sikhi which preaches full participation in worldly affairs (as a
householder and a full member of society), and yet, combining that with spiritual detachment for
successful pursuit of the spiritual goal of human life which is harmonious merging with the
Ultimate Reality, Waheguru, during this life.

Naam

Waheguru's Name. Waheguru's Being (Timeless Spirit), the attributes of which are described in
the Mool Mantar, the Basic Precept at the beginning of Sri Guru Granth Sahib Ji).

Naam simran

To do Naam simran is to recite God's Name (for the Sikhs the most frequently used Names are
Waheguru (Wondrous Enlightener) and Sat Naam (True Name of the God-Being) so that the very
Presence of the Ultimate Reality (the Ik Oangkar, Waheguru. Akal Purakh. Nirankar and called by
many other Names) is experienced deep in the mind or hirda. More than that, the whole mind and
body should experience the God's Being in and around us. That is Naam simran with every breath
for it becomes an inseparable part of one's own being. Naam simran is God experience.

Nagar Kirtan

A local religious procession led by the Pan] Piaray, in which Gurbani Kirtan is done while the
Sangat moves along slowly singing Gurbani. Devotees come out from their houses, shops etc. to
pay their respects to the Nagar Kirtan. There is great religious fervour and Panthic solidarity at the
Nagar Kirtan.

Nishan Sahib

Khalsa religious flagpole in front of every Gurdwara for the Khalsa flag. The Nishan Sahib (the pole
itself), is usually covered with an orange cloth also and is tipped by a steel khanda. This shining
Khanda and the orange flag can be seen from some distance (in fact from miles away in the flat
countryside of Punjab).

Nit-Nem

Prescribed daily recitation of specified Banis (Gurbani compositions).
Paatth

Reverential reading of Sri Guru Granth Sahib Ji or any other religious work like Guru Gobind Singh
Ji's Dasam Granth. (See also Akhand Paatth)

Palki

A specially constructed small bed-like palanquin on which Sri Guru Granth Sahib Ji is placed either
in Sukh-aasan state (see below) or Prakaash state (see below).

Pan] Banis
See Nit Nem.

Panj Kakkar

The five articles of faith which Amritdhari Khalsa (Singhs and Singhanis) must keep as part of the
Khalsa rehat (discipline).

Panj Pi a ray

The Five Beloved Ones. The first five Sikhs who, on the Vaisakhi day in 1699, responded to Guru
Gobind Singh Ji's call and offered their heads. They were the first five Sikhs to be initiated into the
Order of the Khalsa; and, at Guru Ji's request, collectively initiated Guru Ji Himself as a Khalsa. The
institution of Panj Piaray started with that first Amrit Sanchar (see above) on Vaisakhi 1699, and
five ^mr/'tdfrar/Singhs/Singhanis act as Panj Piaray for Amrit Sanchar and represent the highest
authority for religious and other purposes regarding decisions affecting the Khalsa Panth. The Panj
Piaray are always Amritdhari and volunteer for this sewa. They are never elected but, if need be,
they are selected by the Sangat or by drawing lots after Ardaas before Sri Guru Granth Sahib Ji

Panth
See Khalsa.

Parshada shakauna

A form of sewa, whereby Amritdhari (those who have undergone Amrit initiation) Singhs are
invited for a meal at home.

Partakh darshan

Divine holy sight of a Guru-personality (i.e. one of the ten Guru Sahiban) or a saintly being, in
reality i.e. not in a dream or imagination.

Prachar

Preaching. (See also Amrit Pruchar)
Prakaash/ Prakaash Utsav

Emergence of a Divine Light. Prakaash instead of birth is used to describe the birth of Guru
Personality e.g. Prakaash of Guru Nanak Dev Ji. Utsav means function. This is because the "Guru's
Light" is outside the cycle of birth and death. This must be clearly understood when we equate
Praakash Utsav to the "Birthday celebration" of any one of the Ten Guru Personalities from Guru
Nanak Dev Ji to Guru Gobind Singh Ji, and the institution of Adi Granth Ji (later Sri Guru Granth
Sahib Ji) at Sri Harmandar Sahib by Guru Arjan DevJi in 1604 CE. Vaisakhi is the Prakaash Utsav of
Khalsa (see Vaisakhi). "Birthday" or Janam Din may be convenient but can be misleading,
especially in connection with "Vaisakhi" the day the Khalsa of Guru Nanak reached maturity and
finally emerged {Wah pragtio Khalsa!) as a religio-political Nation, the living image of the Guru
personality. It was the day on which the first phase of Guru Nanak's mission was completed.

Prakaash karma

Refers to Sri Guru Granth Sahib Ji when the Holy Scriptures is open for darshan and matha tekan.
The term is also used generally, when Guru Ji is available for darshan in some Gursikh's house in a
special room prepared for the purpose e.g., "He had Prakaash of Sri Guru Granth Sahib Ji in his
house."

Prasaad (or parsaad) (also called Deg or Bhog).

Sweet sacrament made of equal parts of flour, sugar, ghee (refined butter) and water (boiling
water with sugar is poured on to flour which has been fried in ghee), which is distributed at the

end all Sikh religious ceremonies and daily kirtan and prayers in a Gurdwara. Prasaad must be
received with great respect with both hands "cupped" together and bits of it must not be dropped
on the ground. Depending upon the context and spelling in Gurmukhi, the word can also mean
"through the grace of or as an expression of approval or satisfaction.

Purab (Purb)

Any major religious anniversary. Thus a Gurpurab is any anniversary relating to any of the Ten
Guru Jis and Sri Guru Granth Sahib Ji

Rooen Subooee

All night non-stop Gurbani kirtan.
Raagi/raagijatha

Professional Gurbani singers. Raagi jatha is a group (usually three these days) who do traditional
Gurbani kirtan (see above). Accomplished Raagi jathas have been highly respected in the Sikh
community. There also have been many Muslim raagis of Guru Ghar see above) e.g. Bhai Chaand,
and these days Bhai Lai at Nanakana Sahib.

Rehat

Physical and mental discipline which a Gursikh is required to keep. Too often Sikh rehat is
associated with the physical appearance and rituals (keeping the Pan] Kakkar) and doing Nitnem
only. Every Sikh should keep a copy of the Rehat Maryada and strive to practice both, the inner
and physical disciplines.

Rehat Maryada See rehat.

Rehatnama(s)

Interpretation by ancient Sikh scholars of Guru Ji's guidance regarding rehat. Rehatnam'as are not
authentic regarding Sikh rehat due to personal bias by the authors but have great historical
significance e.g. that there was indeed a Sikh rehat preached by Guru Ji and that He encouraged
the Khalsa to do continual research of Gurbani to interpret rehat (e.g. to cope with new
situations). Based on the universal truths of Gurbani (the constant base), Sikh rehat has the
capacity for continual application to new and changing social environment as the underlying
principles are interpreted in terms of the changing circumstances.

Sach-khand

The Plain of Truth or the Ultimate Reality where resides the Formless Waheguru outside time and
space fSach Khand vasay Nirankar).

Saka

A sensational episode in Sikh history like the Saka of Nankana Sahib or the Saka of Jallianwala
Baag. The sakas and many Guru or Sikh sakhis (see below) are the landmarks of the most eventful
Sikh history to date.

Saakhi

A historical, mythological or even fictitious story, usually with a religious moral. There are many
saakhis (true episodes) relating to the lives of the Sikh Gurus and great Sikhs. However, there are
also hundreds of teaching stones from the ancient scriptures and some of these are mentioned in
Sri Guru Granth Sahib Ji because of their teaching content. Some saakhis of Sri Guru Nanak Dev Ji

e.g. Guru Ji visit to Mecca, have become very popular and are recited daily by Sikh preachers and
Sikh parents to their children. Most of these are historical as arc the saakhis of great Sikh martyrs
like Bhai Mani Singh Ji and great sewadars like Bhai Ghanaya.

Songot or Saadh Songot

Holy congregation. A gathering for religious purpose. The word has been used in the singular case
as well as in the plural.

Sant

Literally, "saint", although, the word has a different meaning in Gurbani than the traditional Vedic
concept of sants. These latter categories are roundly condemned as hypocrites who mislead
people (Oay Har ke sant no akhiay, Bonoros ke Tthag) SGGS p. 476: These are not the saints of God
but the cheats of Banaras). Truly, those who go around wearing the garbs of sants, proclaiming
themselves (in their haomai - ego-centricity) to be sants, are in fact no better than swindlers;
Gurbani has not spared them. The qualities of sants (sant jans) may be found in, for example,
Sukhmani Sahib, in the Astpadis relating to Saadh (Astpadi 7) and Braham-giani (Astpadi 8). These
are God qualities, for only the perfect Lord can be called a perfect Saadh, Braham-giani, or Sant.
The saintly people are those who reflect those qualities; the punishment for slandering such
people is great indeed (Astpadi 13). However, there is a constant reminder in Gurbani that to place
faith in any human being is useless. In fact such a reminder is placed in Astpadi 14, right next to
the Astpadi (13) which warns against talking evil about the Sant. The sant jans are around us e.g. in
the Saadh Sangat', they do not go around in fancy clothes or carrying or wearing maalas (rosaries -
strings of beads for counting prayers).

Satguru

The True Enlightener (sat= true; guru=giver of light i.e. knowledge).

Sat Naam

The True Name.

SatSriAkal

"The Timeless Lord is True". Often used as a Sikh form of greeting. However, this wording is used
more appropriately as the main part of the Sikh Jaikara (holy cry - see above) as a collective
response to the leading words by one person, "Bolay so nihal", Anyone who utters will be
blessed." "Waheguru Ji Ka Khalsa, Waheguru Ji ki Fateh" (see below) is a more appropriate form of
Sikh greeting although used mostly by the Amritdhari Khalsa Singhs.

Satyug

The Age of Truth. The first of the four divisions of time in Vedic parlance. See Yug.
Sehaj Patth

Complete, but not continuous reading of Sri Guru Granth Sahib over a period of time. See also
Akhand Paatth.

Sew a

Selfless service in total humility and without expectation of any reward. Sewa is a central theme of
Sikhi and it may take many forms from cleaning the footwear of the Sangat at a Gurdwara to
community service in any form. Sewa must be done on a non - discriminatory basis as did Bhai
Ghanaya during the siege of Anandpur when he offered water to friend and foe alike. In the Sikh

tradition sewa may require extreme sacrifice, in such cases the person feels blessed by the Lord
and offers his or her prayer of gratitude. The greater the sewa, the more blessed and humble a
Sikh feels for being given the opportunity to do it. Such was the Ardaas (supplication) of gratitude
by Guru Gobind Singh Ji after the return of His parents (Sri Guru Tegh Bahadhur Ji and Mata Gujri
Ji) and His four sons (Sahibzaadays - Princes) to Sachkhand, the Lord's Holy Presence.

Sewadar

One who does sewa in any capacity, official or unofficial. It is also the proper Gurmatt word for
any person managing a Sikh institution like a Gurdwara. For example, instead of saying President
or Head Manager, the Gurmatt designation would be Mukh Sewadar. One hopes this practice
would spread to bring some humility amongst those who crave for high positions in Sikh
institutions.

Shaheed & Shaheed Singh

The belief that Sikh martyrs continue to guard the Sikh ideals and institutions through their
spiritual presence. They help Gursikhs to attain their spiritual goals.

Shabad

(Also see Gur Shabad) Any hymn in Sri Guru Granth Sahib Ji. Used in a deep spiritual sense as The
Word which puts the soul in touch with Universal Spirit. That Word or mystical formula in Gurmatt
is WAHEGURU "Waheguru Gur Mantar hai".

Sikhi (Sikhism)

The Sikh way of life. The word Sikhi is preferred to the more westernised word Sikhism which has a
different connotation.

Simran

Meditative recitation of God's Name-Being. Any Name of God is acceptable in Sikhi provided the
meditation is on God's Being as described in the Mool Mantar, the Basic Precept. It must not be on
any other deity or being. Also, see swas and swas-swas simran below. Waheguru, Sat-Naam and Ik
Oangkaar are the most commonly used Sikh Names for the Supreme Being.

Singh(s) and Singhani(s)

Sikh men and women respectively.

Sukh-aasan

When Sri Guru Granth Sahib Ji is placed in a resting position for the night. See also Prakash this
Glossary.

Swas and swas-swas simran

Swas is singular or plural depending upon the use of the word in a sentence. Literally, swas means
a breath or the breathing process. However, the word means much more, for swas also carries the
breath of life. So swas is the pulsation of life itself. Swas-swas simran is the utterance of
Waheguru's Name with each swas. The simran becomes automatic through regular practice. It
becomes part of the swas. When one is in this state, then simran is completely harmonised with
the breathing and life pulsation of an individual. At the more advanced stage, speech stops and
the feeling is as if breathing is rising upwards. These are the life carrying swas, which when they
reach the top of the nose between the two eye brows (position of the thrikuti), an individual's
thoughts stop. The mind is then completely at peace. The feeling is as if something on the thrikuti

is creeping upwards and it causes an itch. One keeps stroking that spot. The swas keep above this
point. The ultimate stage is that the mystical Tenth Gate (Dasam Duar) which is supposed to be
located at the top of the brain opens and the soul then becomes linked with Waheguru.

Treta

See yug. The second division of time in the Vedic lore.
Vaisakhi

Prakash Utsav (Purab) of Khalsa. This was the day the Order of the Khalsa was proclaimed to the
world. It may be regarded as the inauguration or institution of the Khalsa. However, "birthday"
would be incorrect, because the foundation of the ideology of God-centred Khalsa was laid by Sri
Guru Nanak Dev Ji in the Mool Mantar. On Vaisakhi day, 1699, Khalsa had reached maturity and
Guru Ji Himself took Amrit from the Panj Piaray. "Khalsa" had been addressed as such from the
days of Guru Har Gobind Ji.

Vaak

(see Hukamnama)
Vaar

Ballad sung to popular beat and rhythm. In addition to the famous Vaars of Bhai Gurdas, there arc
many Vaars in Sri Guru Granth sahib Ji with specific instruction that these are to be sung to certain
popular beats e.g. Tunde Asraje ki dhunee; Malik Mureed tatha Chandra Sohian ki dhunee; Rai
Kamal Maujdi ki vaar ki dhunee; Jodhe Vire Purbani ki dhunee; Rai Mehme Hasne ki dhunee; Lalla
Behlima ki dhunee; and, Raaney Kailash tatha Maaldey ki dhunee. Unfortunately, either through
neglect or through too narrow an interpretation of how Gurbani should be sung, most of these
vaar dhunees have been lost to our traditional raagis.

Waheguru

From "Wah! Hay Guru" meaning "O Wondrous Enlightener"; the most commonly used Sikh Name
for the God Being.

Waheguru Ji ka Khalsa, Waheguru Ji ki Fateh

"The Khalsa belongs to the Wondrous Enlightener, Who is always victorious." Sikh form of
greeting. The wording is said loudly and in a positive manner (i.e. in Chardhi Kalla). See also Sat Sri
Akal above which is also used as an alternative form of greeting.

Yam

(pronounced as jamm with soft "j") Dark messengers of death who clutch the soul in their claw like
hands and take it away to the next world; also, beings who carry out the punishment in hell

Yathra

(th is pronounced as in th'm) Literally the word means pilgrimage but not in the religious sense for
Sikhi does not accept the need for holy pilgrimages common in other religions. Therefore, the
alternative meaning of Sikh yathra would be "A journey undertaken for the exalted purpose of
understanding and studying Sikhi and Sikh tradition."

Yug

One of the traditional four ages into which Vedic literature divides time in the order Satyug
(1728000 years), Treta( 1296000 years), Duapar (864000 years) and Kalyug (432000 years,)
(Source: Asa di Vaarsteek by Prof Sahib Singh, Singh Bros., Amritsar).

In Satyug the driving force is dharam (desire to do one's duty and adherence to a code of conduct
i.e. rehat see above) and the vehicle (i.e. human experience) is contentment (santokh); in Treta
the driving force is chivalry (Jor: strength signifying the quality of the saint warriors) and the
vehicle is control over sensual desires (jatth); in Duapar the driving force is high conduct (satth)
and the vehicle is meditation (tapp); and in Kalyug, the driving force is falsehood and deception
[koor) and the vehicle is the fire (agan) of desire (for more and more). Thus, Gurbani, by using the
idiom of the four yugs and their characteristics shows the relationship between good or bad
driving forces and their impact on the human being (body and mind experience), which otherwise
has been mentioned as the highest life form, nay, compared with God's house: Har Mandar (Har
Mandar eh sarir hai gian ratan pragat ho-ay: This body is the Lord's mansion wherein is revealed
the jewel of Divine comprehension SGGS p. 1346). The Gurmatt teaching is that the so called four
yugs reside simultaneously in the human body and mind. However, there is acceptance that the
characteristics of Kalyug are predominant in the modern materialistic age and Waheguru's kirtan
(meditative singing of His Qualities) has been offered by the Guru as the medicine for the ailing
human body and mind suffering from the fire of desire.

SHTNHM EDUCATION SOCIETV OF BC

1986-1996

The chairman of the Khalsa School being run in Surrey, Canada B.C. S. Ripdaman Singh (front row,
second from left) and his companion Gursikhs. Sikh children are being given worldly knowledge as

well as being steeped in Gurmat education.

Grand daughter of the well
known Panthic journalist, S.
Kesar Singh Ji Mand, in Sik/u
dress, sending a message
through a poem to her
brothers and sisters to look
after their Sikh heritage.

Bearing Dasmesh* Father's message, Vaisakhi is here again.
There &|ft$sound {of rejoicing) every home, Vaisakhi is here again.

My b^ili^me to my house one day, in the guise of a girl,
^^^^jh^^^^j^rri from head to foot (in wonderment), why was he so attired ?

Wearing and earring, a hat on his head, was he not ashamed of his appearance ?
|j$&> human body is obtained through good fortune, it must not be washed away.

Bearing Dasmesh Father's message, Vaisakhi is here again.

There is the sound (of rejoicing) in every home. Vaisakhi is here again.

|i|^Bturned to the cycle of rebirths (eighty-four lakh life forms),

then one will no longer enjoy the juicy food (of his Name)
|$|ten the punishment of own deeds descends on one's head (after death),

then it is too late to regret.

IjSjjod looks, youth and wealth will not stay with you (forever).

Ifeke use of human life for without His name you will note achieve true bliss.

Bearing Dasmesh Father's message, Vaisakhi is here again.
||£iere is the sound (of rejoicing) in every home. Vaisakhi is here again.

Prepare yourself for (the Guru's) Amrit (baptism by the double edged sword)|§§|
and beetle (Guru) Gobind's beloved. Erase caste-creed distinctions
became one (in the Guru's image).

f$te day you take Amrit O brother, I shall adore you (like a God).

fHpu will then be reborn in Guru's house and I shall truly be your sister.

Bearing Dasmesh Father's message, Vaisakhi is here again.

sound (of rejoicing) in every home. Vaisakhi is here again.

f|i&$i^ full congregation, asked for one head,

an<£d^ five Sikhs. Daya Ram fell at the Guru's feet,

*thi$ head O True Guru Is yours,

If I die at your hand then my life's destiny will be fulfilled."

message, Vaisakhi is here again,
rejoicing) in every home. Vaisakhi is here again.

The True Guru love true living (rehat of a Sikh), why not follow it. You Sikhs!
/^^^u^^^|^i^^^e» Gurus teaching, Yet you demand Khalsa rule!
f||$(|^ Guru Nanak's house, why not have faith ?

S^I^Suru appointed the (Beloved) Five as the leaders

to discern truth from falsehood.

|i|iiring Dasrtiesh Father's message, Vaisakhi is here again.
f||i$|eis the sound (of rejoicing) in every home. Vaisakhi is here again.

.* Dasmesh means Tenth Guru Nanak, Guru Gobind Singh

Bhai Rama Singh

translation by Gurmukh Singh

Panj Piaras at the time of foundation stone of Gurdwara Shaheed Singh Singhnia in Lahore,
Pakistan. From left to right; Bhai Raghbir Singh, Bhai Onkar Singh, Bhai Rama Singh (Jathedar
Akhand Kirtani Jatha U.K.) Bhai Davinder Singh, all from U.K and Bhai Pritam Singh Bajwa from

Norway.

Panj Nishanchee Singh at Gurdwara Shaheed Singh Singhnia in Lahore, Pakistan. From left to right;
Bhai Rajinder Singh, Bhai Tarsem Singh, Bhai Harbaksh Singh, Bhai Hardial Singh and Bhai

balwinder Singh all from the U.K.

ftn H3^t or% »nt"H The sant congregation offers its prayers

ytf&W |_ jsten tQ Qur p( . ayers q Lor(j

sh Bjft g^gt For how long will you remain silent

fatf ^ H^gt When will you heed the painful plight of your Sikhs

fe§ otz\ w ?ra Send such a gifted leader

3 im h% sre jtf 1 ?? Who looks after tne Slkn Pantn

The earth is covered with blood
Oppressors have snatched away
dear sons from their mothers.

"I cannot carry so much burden"
The earth is crying out
"I shall not be able to carry such a heavy burden.
Storms will come again and again".

n^Ht UTB ZFE

»l'Q edI ^

<JJ3 TTOor Ffl £ 3¥ Guru Nanak extinguished the fire

****** ure ure »fcrr *3Fui Which Kalyug had started in every house

fsQs ^ fa»r£ They tell lies to show cleverness

3£t 7p fo<7T ur ust£ (Yet) No one feels the pain of others.

Translation by Gurmukh Singh

A Few Words from Bhai Sukhdev Singh Ji and Bibi Amarjit Kaur

We have been most fortunate that Bhai Sahib Ji honoured us with the semi of producing the first
draft of this book. As Bhai Sahib Ji spoke, so we wrote. Mistakes may have been made by us in
writing but not by Bhai Sahib Ji in his narration. We seek the Sangat's forgiveness for any errors.
There are many spiritual experiences of Bhai Sahib Ji which cannot easily be reduced to writing.
However, we have done our best with whatever intellect Satguru Ji has bestowed upon us.

We all try to hide our shortcomings but not Bhai Sahib Ji who always speaks the truth. In this book,
Bhai Sahib Ji has repeatedly counselled the recitation of Naam. He says that our duty is to please
our Spiritual Father, Sri Guru Gobind Singh Ji, and not the people. Maharaj Ji (the Great King) loves
Rehat (the prescribed Sikh discipline). For a person's spiritual well-being, habitual recitation of
Naam (God's Name) is essential. Bhai Sahib Ji has said in this publication at length, that only by
reciting Naam can the objective of salvation be achieved. Khalsa Raj can only be achieved by

reciting Naam.

Servants of the Sangat Sukhdev Singh and Amarjit Kaur (Southall).